Daniel 10 commentary

This chapter relates the beginning of Daniel's last vision, which is continued to the end of the book. The time would be long before all would be accomplished; and much of it is not yet fulfilled. Christ appeared to Daniel in a glorious form, and it should engage us to think highly and honourably of him. Let us admire his condescension for us and our salvation. There remained no strength in Daniel. The greatest and best of men cannot bear the full discoveries of the Divine glory; for no man can see it, and live; but glorified saints see Christ as he is, and can bear the sight. How dreadful soever Christ may appear to those under convictions of sin, there is enough in his word to quiet their spirits.

Whenever we enter into communion with God, it becomes us to have a due sense of the infinite distance between us and the holy God. How shall we, that are dust and ashes, speak to the Lord of glory? 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. From the very first day we begin to look toward God in a way of duty, he is ready to meet us in the way of mercy. Thus ready is God to hear prayer. When the angel had told the prophet of the things to come, he was to return, and oppose the decrees of the Persian kings against the Jews. The angels are employed as God's ministering servants, Heb. 1:14. Though much was done against the Jews by the kings of Persia, God permitting it, much more mischief would have been done if God had not prevented it. He would now more fully show what were God's purposes, of which the prophecies form an outline; and we are concerned to study what is written in these Scriptures of truth, for they belong to our everlasting peace. While Satan and his angels, and evil counsellors, excite princes to mischief against the church, we may rejoice that Christ our Prince, and all his mighty angels, act against our enemies; but we ought not to expect many to favour us in this evil world. Yet the whole counsel of God shall be established; and let each one pray, Lord Jesus, be our righteousness now, and thou wilt be our everlasting confidence, through life, in death, at the day of judgment, and for evermore.

We observe the Prophet by no means content with the usual method of address, for the purpose of stirring up the attention of the pious, and of assuring them how worthy of special notice are the prophecies which follow. He marks the time, the third year of King Cyrus, as the Jews were then forbidden by a new edict to build their temple, although liberty to do so had been previously granted to them. He says, “a word” was made known to him, and he adds, the word was true, although the time was long. The time is treated more at length in the next verse. By saying, a word was manifested to him, he is thought to distinguish this prophecy from others, as it was not offered to him by either a dream or a vision. He uses the word מראה, merah, a “vision,” at the end of this verse, but I do not see why the noun “word” should be taken in so restricted a sense. Interpreters, again, seek for a reason why he mentions his own name as Belteshazzar; some think it celebrates some honor to which he was raised; others treat it as commending the superiority of his abilities, as the name implies — descended from heaven; while others bring forward various conjectures. I have no hesitation in stating Daniel’s wish to erect some illustrious monument of his vocation among the Medes, Persians, and Chaldeans. There, most probably, he was usually called Belteshazzar, and the name Daniel was almost buried in oblivion, and so he wished to testify to his being no stranger to the people of God, although he suffered a foreign name to be imposed upon him; for we have already seen the impossibility of his avoiding it. I therefore think the Prophet had no other intention than to render this prophecy notorious throughout all those regions in which he was well known under the name of Belteshazzar. Besides this, he wished to testify to his fellow-countrymen that he was not entirely cut off from the Church through being called Belteshazzar by the Chaldees; for he was always the same, and while banished from his country, was endued with the Spirit of prophecy, as we have previously seen. As the name of Daniel was almost unknown in Chaldea, he wished to make known the existence of both his names.

It now follows, And there is truth in the word Daniel here commends the certainty of the prophecy, as if he had said, I bring nothing before you but what is firm and stable, and whose actual performance the faithful ought confidently to expect. There is truth in the word, says he; meaning, there was no room for doubting his assertions, for he had been divinely instructed in events which should be fulfilled in their own time. I understand what follows to mean, although the time should be long. Some of the Rabbis take צבא, tzeba, for the angelic hosts, which is quite absurd in this place. The word signifies “army” as well as an appointed time, but the exposition which they thrust upon the passage cannot stand its ground. The particle “and,” as I think, must here be taken adversatively, in the sense of “although.” Thus the Prophet proclaims our need of calmness of mind, and patient endurance, until God shall really complete and perform what he has verbally announced. This feeling ought to be extended to all prophecies. We know how ardent are the dispositions of men, and how hastily they are carried away by their own desires. We are compelled, therefore, to curb our impetuosity, if we wish to make progress in the school of God, and we must admit this general principle: If a promise should tarry, wait for it; for it will surely come, and will not delay. (Habakkuk 2:3) Here Daniel affirms in a special sense, the time will be long this would restrain the faithful from rushing headlong with too much haste; they would command their feelings, and remain tranquil till the full maturity of the period should arrive.

He afterwards adds, He understood the vision; by this assertion he confirms the prophecy which he is about to explain, and thus assures us of his not uttering anything either perplexed or obscure. He also induces all the pious to hope for the exercise of the same understanding as he had himself attained; as if he had said, I know what God wished; he has explained to me by his angel various events which I will now set forth in their own order; let every one peruse these prophecies attentively and reverently, and may God grant him the same gift of understanding, and lead him to certain knowledge. The information conveyed by the Prophet belongs to all the pious, to deter them from sluggishness and despair. At the first glance this teaching may appear very obscure, but they must seek from the Lord that light of manifestation which he deigned to bestow upon the Prophet himself. It now follows, —

Daniel 10:2-3

2. In those days I Daniel was mourning three full weeks.

2. Diebus illis ego Daniel dedi me luctui tribus hebdomadibus dierum.

3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

3. Panem deliciarum “Delicate;” verbally, “of desires.” — Calvin. non comedi: et caro et vinum non intravit in os meum: et unguendo non fui unctus donec impletae sunt tres hebdomades dierum.

We gather from this passage why the angel appeared to the Prophet in the third year of Cyrus. He says, he was then in the greatest sorrow; and what was the cause of it? At that period we know an interruption of the work of rebuilding the temple and city to have taken place. Cyrus was gone to a distance; he had set out for Asia Minor, and was carrying on war with the Scythians. his son Cambyses was corrupted by his couriers, and forbade the Jews to proceed with the rebuilding of their city and temple. The freedom of the people might then seem in vain. For God had promised the Jews in glowing language a return to their country with their standards unfurled. Besides this, we know the splendid language of the prophets respecting the glory of the second temple. (Isaiah 52:12; Haggai 2:9, and elsewhere.) When thus deprived of all opportunity of rebuilding their temple, what could the Jews determine except that they had been deluded after returning to their country, and God had made a shew of disappointing expectations which had turned out a mere laughing-stock and deception? This was the cause of the grief and anxiety which oppressed the holy Prophet. We now understand why he mentions the third year of Cyrus, as the circumstances of that period, even at this day, point out the reason of his abstinence from all delicacies.

He says, He was in affliction for three weeks of days The Hebrews often use the phrase weeks or times of days for complete periods. Very possibly, Daniel uses the word “days” here, to prevent a mistake which might easily occur through his so lately speaking of weeks of years. The distinction is thus more clearly marked between the seventy weeks of years previously explained, and these three weeks of days here mentioned. And the angel appears to have dwelt purposely on the completion of these three weeks, as this was the third year of King Cyrus’s reign. He says, He did not eat delicate bread, and he abstained from flesh and wine, implying his practice of uniting fasting with mourning. The holy Prophet is here represented as freely using flesh and other food, while the Church of God remained in a state of tranquillity; but when there was danger, lest the few who had returned home should be diminished, and many were still suffering at Babylon those grievous calamities to which they were subject during their exile from neighboring enemies, then the Prophet abstained from all delicacies. In the beginning of this book, he had stated the contentment of himself and his companions with bread, and pulse, and water for meat and drink. This statement is not contrary to the present passage. There is no necessity to fly to that refinement, which allows an old man to use wine, which he never touched in his youth and the flower of his age. This comment is far too frigid. We have shewn, how at the beginning of his exile the only reason for the Prophet’s abstaining from the delicacies of the palace, was the desire of preserving himself free from all corruption. For what was the object of the king’s designing shrewdness in commanding Daniel and his companions to be treated thus daintily and luxuriously? He wished them to forget their nation by degrees, and to adopt the habits of the Chaldeans, and to be withdrawn by such enticements from the observance of the law, from the worship of God, and from the exercises of piety. When Daniel perceived the artful manner in which he and his companions were treated, he requested to be fed upon pulse, he refused to taste the king’s wine, and despised all his dainties. His reason, therefore, concerned the exigencies of the times, as I then pointed out at full length. Meanwhile, we need not hesitate to suppose, that after giving this proof of his constancy, and escaping from these snares of the devil and of the Chaldean monarch, he lived rather freely than frugally, and made use of better bread, and fresh, and wine than before. This passage, then, though it asserts his abstinence from flesh and wine, need not imply actual fasting. Daniel’s method of living was clearly after the common practice of the Chaldeans, and by no means implies the rejection of wine, or flesh, or viands of any kind. When he says, he did not eat delicate bread, this was a symbol of sorrow and mourning, like abstinence from flesh and wine. Daniel’s object in rejecting delicate bread and wine during those three weeks, was not merely the promotion of temperance, but suppliantly to implore the Almighty not to permit a repetition of those sufferings to his Church under which it had previously labored. But I cannot here treat at any length the object and use of fasting. I have done so elsewhere; even if I wished to do so, I have no time now. To-morrow, perhaps, I may say a few words on the subject, and then proceed with the rest of my observations.

PRAYER.

Grant, Almighty God, since thou settest before us so remarkable an example in thy holy Prophet, whom thou didst adorn in so many ways that he wrestled to even extreme old age with various and almost innumerable trials, and yet was never mentally broken down: Grant us to be endowed with the same untiring fortitude. May we proceed in the course of our holy calling without the slightest despondency through whatever may happen. When we see thy Church upon the brink of ruin, and its enemies plotting desperately for its destruction, may we constantly look for that liberty which thou hast promised. May we strive with unbroken courage, until at length we shall be discharged from our warfare, and gathered into that blessed rest which we know to be laid up for us in heaven, through Christ our Lord. — Amen.

Lecture Fifty-Third

We yesterday stated the reason why Daniel abstained from flesh and wine for three weeks. It was the sorrowful and depressed condition of the Church while the Jews were prohibited from building their Temple. We have stated the fallacious views of those who think him to have been always so abstemious in the flower of his age. Though he lived on bread and pulse, it was only for the purpose of remaining pure without any leaning towards the habits of the Chaldees, as it was the king’s design to withdraw both himself and his companions from God’s people, as if they had originally sprung from Chaldea. That, therefore, was but a temporary reason. But he now states, He had not tasted delicate bread, that is, made of fine flour, and had not tasted either wine or flesh, during the time in which the building of the Temple had been impeded. We must diligently notice this; for many celebrate fasting as if it were a principal part of the worship of God. They think it an act of obedience peculiarly pleasing to God. But this is a gross error, since fasting by itself ought to be treated as a matter unimportant and indifferent. It deserves no praise unless with reference to its object. Now the objects of fasting are various; the principal one is this, to enable the faithful suppliantly to deprecate God’s wrath with the solemn testimony of their repentance, and to stimulate each other to more fervor in their prayers. Ordinary daily prayers do not require fasting; but when any great necessity presses upon us, that exercise is added by way of help, to increase the alertness and fervor of our minds in the pouring forth of prayer. For this reason the Scriptures often connect fasting with sorrow, and Daniel here follows the usual practice. We perceive then the reason of his rejecting all delicacies in meat and drink, through his desire to withdraw himself entirely from all hindrances, and to become more intent upon his prayers. I now touch but briefly upon fasting, because I cannot stop on casual passages like these. We should notice, however, how foolishly and absurdly fasting is observed in these days among the Papists, who think they have discharged that duty by eating but once in the day, and abstaining from flesh. The rule of fasting among the Papists is, to avoid flesh and not to partake of either supper or dinner. But real fasting requires something far different from this, namely, perfect abstinence from all delicacies. For Daniel extends this fasting even to bread. He says, He did not taste wine, meaning he abstained from all wine. Then, as to the word “flesh,” he does not mean only that of oxen, or calves, or lambs, or fowls, or birds in general, but all food except bread is included under the term flesh. For Daniel did not trifle childishly with God, as the Papists do at this day, who feed without any religious scruple on the best and most exquisite viands, so long as they avoid flesh. This appears more clearly from the statement — he did not eat pleasant bread, that is, made of fine flour or the very best of the wheat. He was content with plain bread to satisfy his necessities. This abundantly proves the superstition of those who distinguish between flesh, and eggs, and fish. Now, fasting consists in this — the imposition of a bridle upon men’s lusts, eating only sparingly and lightly what is absolutely necessary, and being content with black bread and water. We now understand how fasting in this and similar passages is not taken for that temperance which God recommends to us throughout the whole course of our lives. The faithful ought to be habitually temperate, and by frugality, to observe a continual fast; they ought not to indulge in immoderate food and drink, and in luxurious habits, lest they should debilitate the mind and weaken the body by such indulgences. As a mark of mourning and an exercise of humility, the faithful may impose upon themselves the law of fasting beyond their ordinary habits of sobriety, when they feel any sign of God’s wrath, and desire to stimulate themselves to fervor in prayer, according to our former statements, and to confess themselves in the face of the whole world guilty before the tribunal of God. Such was Daniel’s intention in not permitting himself to taste pleasant bread, or to drink wine, or to eat flesh. It now follows, —

Daniel 10:4

4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

4. Die vicessima quarta mensis primi, ego fui super ripam fluvii magni, nempe Hidekel. The demonstrative pronoun is here used for the sake of explanation. — Calvin

Daniel now narrates the acceptance of his prayers, because all angel appeared and instructed him in the future condition of the Church. Without the slightest doubt, the fasting already described was a preparation for prayer, as we have stated before, and as we may gather from many passages of Scripture, especially from the assertion of Christ, where he says, the demon could not be cast out except by prayer and fasting. (Matthew 17:21.) Daniel, therefore, did not abstain from all food, and wine, and luxuries, with the view of rendering any obedience to God, but of testifying his own grief: then he was anxious to rouse himself to prayer, and by that mark of humility, to prepare far better for repentance. He says now — on the twenty-fourth day of the first month — meaning March, the first month of the Jewish year — he stood on the bank of the great river, namely, the Tigris. The word יד, yid, is metaphorically used for the bank, and interpreters are agreed in identifying Hiddekel with the Tigris. Geographers state the name of this river to be in some places, and especially near its fountain, Digliton, which answers to the common Hebrew name Hidekel. Without doubt, this river is called Phison by Moses, since the Tigris has three names among profane nations. Its usual name is Tigris, and in one part of its course it becomes the Hidekel, and has also the names of Pasitigris and Phasis, which is equivalent to Phison. The Prophet relates, his standing on the bank of this great river It is uncertain whether he was then in that part of the world, or whether God set before him the prospect of the river, as we have seen elsewhere. I rather incline to the opinion of his being rapt in the prophetic spirit, and obtaining vision of the river, and not to his being really there. Possibly, that province might have been placed under his government in the course of the great changes which took place in those times. While Belshazzar lived, he could not have been at Susan, and so we were compelled to explain his former language by the prophetic rapture. And as to the present passage, I shall not quarrel with the opinion of any one who supposes Daniel to have dwelt in that district, but, as I have stated before, I think it most probable, that this spectacle was offered to the holy Prophet when far distant from the river’s bank, and only able to behold it in commenced his abstinence from flesh, and food, and all pleasant viands, and then relaxed his fast for three weeks, as he here marks the date on the twenty-fourth day. But I leave this doubtful, through the impossibility of ascertaining the point with certainty. Let us now proceed, —

Daniel 10:5-6

5. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

5. Et levavi oculos meos, et vidi, et ecce vir unus indutus lineis, vestibus scilicet, et lumbi ejus accincti auro Uphaz.

6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

6. Et corpus ejus sieut tharsis, et facies ejus quasi lampades ignis: et brachia ejus, et pedes ejus quasi conspectus aeris politi, Some translate, burning brass. — Calvin et vox sermonum ejus quasi vox multitudinis. Some take חמון, chemon, for noise or tumult — Calvin

As to the word Uphaz, some think it to be a pearl or precious stone, and they take the word כתם, kethem, which precedes it, for pure gold. Others take uphaz adjectivally, for pure gold. I do not suppose it to be an epithet, but I rather subscribe to the view of those who understand it as the proper name of a place, because this view is in accordance with the phraseology of the tenth chapter of Jeremiah. There is another opinion which is unsuitable. Uphaz is said to be derived from the noun Phaz, and is called “pure,” the letter Aleph being redundant. The above mentioned passage of Jeremiah is sufficient to prove my assertion, that it signifies a certain region; and so some have translated it by ophir. The word תרשש, tharsis, is thought to mean chrysolite: some think it denotes the color of the sea, and then, by a figure of speech, take it generally for any sea. It is also said to mean sky-colored.

Daniel now begins to relate the manner in which the vision was offered to him. He says, when he stood on the bank of the river a man appeared to him, different from the common order of men. He calls him a man, but shews him to be endued, or adorned with attributes which inspire full confidence in his celestial glory. We have elsewhere stated, how angels are called men, whenever God wished them to put on this outward form. The name of men is therefore used metaphorically whenever they assumed that form by God’s command, and now Daniel speaks after the accustomed manner. Meanwhile, some absurdly imagine angels to have been really men, since they assumed this appearance, and were clothed in a human body. We ought not to believe them to be really men, because they appeared under a human form. Christ, indeed, was really man, in consequence of his springing from the seed of Abraham, David, and Adam. But as regards angels, God clothes them for a single day or a short period in bodies, for a distinct purpose and a special use. Wherefore, I assert the gross error of those who suppose angels to become men, as often as they are corporeally visible in a human form. Still they may be called men, because Scripture accommodates itself to our senses, as we know sufficiently well. Daniel therefore says, he saw a man, and afterwards distinguishes him from the human race, and shews fixed and conspicuous marks inscribed upon him, which discover him to be an angel sent down from heaven, and not a mere earthly mortal. Some philosophize with subtlety on the word raised, as if Daniel so raised his eyes upwards as to be unconscious of all earthly objects; but this does not appear to me sufficiently certain. The Prophet wishes to impress the certainty of the vision; not only was his mind composed and collected, but he applied all his senses to the one object before him — the attainment of some consolation from God. The Prophet, therefore, denotes the earnestness of his desire, for when he looked round he found himself subject to many cares and anxieties. Again, with reference to the marks by which Daniel might infer the object of his vision to be neither earthly nor mortal, he first says, he was clothed in linen This kind of garment was common enough among the people of the East. Those regions are remarkably warm, and their inhabitants need not protect themselves against the cold, as we are necessarily compelled to do. They seldom wear woolen clothing. But on special occasions when they wish to use more splendid attire, they put on linen tunics, as we learn not only from many passages of Scripture, but also from profane writers. Hence I take this passage as if Daniel had said, the man appeared to him in splendid apparel. For בדים, bedim, is supposed not to mean common linen, but a more exquisite kind of fabric. This is one point.

He next says, He was girt with pure gold; that is, with a golden belt. The Orientals were formerly accustomed to gird themselves with belts or girdles, as their garments were long and reached almost down to the feet. Hence it became necessary for those who wished to move expeditiously to gird themselves with belts. When the angel appeared with raiment of this kind, the difference between himself and other men was displayed to the Prophet. Some refer the linen garment to the priesthood of Christ, and treat the girdle as an emblem of rigor. But these are mere refinements, and seem to me destitute of all reality. I therefore am content with the simple opinion on which I have touched, namely, this form of clothing distinguished the angel from ordinary mortals. But this will appear clearer from the following verse. For Daniel says, His body was sky-colored, or like the precious stone called beryl, of a golden hue Without doubt, the Prophet beheld something different from a human form, for the purpose of his clearly ascertaining the vision not to be a man, but an angel in the form of man. I leave the allegory here, although it proceeds throughout the whole verse. I am aware of the plausible nature of allegories, but when we reverently weigh the teachings of the Holy Spirit, those speculations which at first sight pleased us exceedingly, vanish from our view. I am not captivated by these enticements myself, and I wish all my hearers to be persuaded of this, — nothing can be better than a sober treatment of Scripture. We ought never to fetch from a distance subtle explanations, for the true sense will, as I have previously expressed it, flow naturally from a passage when it is weighed with maturer deliberation. He says, His face was like the appearance of lightning This, again, assured the Prophet of his being an more than earthly mortal. His eyes would lead to the same conclusion; they were like lamps of fire; then his arms and feet were like polished or burnished brass; lastly, the voice of his words was the voice of a tumult, or noise, or multitude. The sum of the whole is this, — the angel, though clad in human form, possessed certain conspicuous marks by which God separated him from the common crowd of men. Thus Daniel clearly perceived the divine mission of the angel, and God wished to establish the confidence and certainty of those prophecies which will afterwards follow in the eleventh chapter. Let us proceed:

Daniel 10:7

7. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

7. Et vidi ego Daniel solus visionem, et viri qui erant mecum, non viderunt visionem, imo The word אבל, abel, “but” is put adversatively; it is not a simple affirmation. — Calvin terror magnus irruit super eos, et fugerunt in latebras. Verbally, to hide themselves. — Calvin

He pursues his own narrative in which he appears prolix, but not without design. This prophecy required all kinds of sanction for the purpose of inspiring unhesitating confidence in it, not only with those Jews of that generation, but with all posterity. Although the predictions of the eleventh chapter have been fulfilled, yet their utility is manifest to us as follows: first, we behold in them God’s perpetual care of his Church; secondly, we observe the pious never left destitute of any necessary consolation; and lastly, we perceive, as in a glass or in a living picture, the Spirit of God speaking in the prophets, as I have observed before, and shall have occasion to remark again. Daniel, therefore, has good reasons for impressing us with the certainty of the vision, and with whatever tends to prove its reality. He says, I alone saw the vision; but the men who were with me did not see it; just as the companions of Paul did not hear Christ’s voice, but only a confused sound: they did not understand his language, as Paul alone was permitted to comprehend it. (Acts 9:7) This is related to promote belief in the prophecy. Daniel’s power of hearing was not superior to his companions, but God intended to address him alone. Thus the voice, although like the voice of a multitude, did not penetrate the ears of those who were with him. He alone was the recipient of these prophecies, as he alone was endued with the power of predicting future events, and of consoling and exhorting the pious to live them a knowledge of futurity even to the last day. Should any one inquire how he carried his companions with him while he was probably lying on his bed at a distance from the bank of the river, the answer is easy. He had his domestics with him; the river’s bank only existed in the vision, and he was carried completely out of himself, and thus his family would be acquainted with the ecstasy without being aware of the cause. Daniel then continued at. his own home, and only visited the bank of the river during the vision; although many witnesses were present, God struck them all with astonishment, while Daniel only perceived what is afterwards narrated. God deemed him worthy of this singular honor to fit him to become a teacher and instructor to others. The men who were with me, says he, saw not the vision; but a great terror fell upon them This distinction, as I have stated, shews Daniel to have been selected as the sole listener to the angel’s voice, and as receiving the information which he was afterwards to convey to others. Meanwhile, God intended many witnesses to notice Daniel’s entire freedom from any delusion through either a dream or a passing imagination. His companions, then, were fright-eyed This terror proves the Prophet to have been divinely instructed and not to have labored under any delirium. They fled, therefore, into hiding-places It afterwards follows: —

Daniel 10:8

8. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

8. Et ego relictus fui solus, et vidi visionem magnam hanc, et non fuit residuum in me robur Or, no vigor was left in me. — Calvin atque etiam decor Verbally, and comeliness. — Calvin meus eversus fuit super me, in me, ad corruptiones That is, to vanishing away. — Calvin et non retinui vigorem.

This language all tends to the same purpose — to assure us that Daniel did not write his own comments with rashness, but was truly and clearly taught by the angel on all the points which he committed to writing, and thus all hesitation is removed as to our embracing what we shall afterwards perceive, as he is a faithful interpreter of God. He first states he saw a vision. He had said so before, but he repeats it to produce a due impression; he calls the vision great, to arouse our attention to its importance. He adds, he was deprived of all vigor; as if he had been rendered lifeless by the blast of the Spirit. Thus we gather the object of the exhibition of all these outward signs; they not only bring before us God speaking by the mouth of his angel, but they prepared the Prophet himself, and trained him to reverence. God, however, does not terrify his sons, as if our disquiet was with him an object of delight, but solely because it is profitable for us; for unless our carnal feelings were utterly subdued, we should never be fit to receive improvement. This necessarily requires violence, on account of our inborn perverseness; and this is the reason why the Prophet was reduced to this state of lifelessness. Even my comeliness, or beauty, or appearance, was turned to corruption; meaning, my deformity was similar to that induced by death. He adds lastly, I did not retain my vigor. He uses a variety of phrases to shew himself depressed by the heavenly blast, for but a slight amount of vitality remained, and he was scarcely preserved from actual death. We ought to learn to transfer this instruction to ourselves, not by the vanishing of our rigor or the changing of our appearance whenever God addresses us, but by all our resistance giving way, and all our pride and loftiness becoming prostrate before God. Finally, our carnal disposition ought to be completely reduced to nothing, as true docility will never be found in us until all our senses are completely mortified; for we must always remember how hostile all our natural thoughts are to the will of God. It afterwards follows; — but I cannot proceed further today; I must delay my comment on the next verses till to-morrow.

PRAYER.

Grant, Almighty God, as thou didst formerly appear to Daniel thy holy servant, and to the other prophets, and by their doctrine didst render thy glory conspicuous to us at this day, that we may reverently approach and behold it. When we have become entirely devoted to thee, may those mysteries which it has pleased thee to offer by means of their hand and labors, receive from us their due estimation. May we be cast down in ourselves and be raised by hope and faith towards heaven; when prostrate before thy face, may we so conduct ourselves in the world, as in the interval to become free from all the depraved desires and passions of our flesh, and dwell mentally in heaven. Then at length may we be withdrawn from this earthly warfare, and arrive at that celestial rest which thou hast prepared for us, through the same Jesus Christ our Lord. — Amen.

Lecture Fifty-Fourth.

Daniel 10:9-10

9. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

9. Et audivi vocem sermonum ejus, et cum audirem vocem sermonum ejus, tunc ego fui sopitus super faciem meam, That is, I fell on my face as if asleep. — Calvin. et facies mea in terram, projecta fuit scilicet.

10. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.

10. et ecce manus tetigit me, Touched upon me; but the ב, beth, is superfluous. — Calvin. et movere me fecit super genui mea, et palmas, aut volas, manum mearum.

In yesterday’s Lecture Daniel confessed himself astonished at the sight of the angel, and deprived of all inward strength. He afterwards adds, On hearing the sound of his words he threw himself on the ground; for this is the sense of the ninth verse, as we have just read it. he represents himself as being in a swoon and in the unconscious state which usually occurs when all our senses are paralyzed by excessive fear. While lying thus senselessly on the ground, Behold, he adds, hands touched me, and placed me upon my knees and the palms of my hands He mentions his being partially raised by the angel, not only through the sound of his voice, but by the touch of his hand. He implies that he was not yet raised to either the standing or sitting posture; he was only placed upon his knees with his hands upon the ground, this posture being the sign of his dejection. Thus he was partially relieved, and fear no longer seized upon either his mind or his limbs. From this passage we should learn that when prostrated by the voice of God, we cannot be restored otherwise than by his strength. We know the hand to be the symbol of strength. Unless God himself stretches out his hand to us, we shall always remain apparently dead. This is one lesson. The Prophet next adds the address of the angel to him, —

Daniel 10:11

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.

11. Et loquutus est ad me, Daniel vir desideriorum intellige, attentus sis, ad verba quae loquor tecum et sta super stare tuum: quia nunc missus sum ad te. Et cum loqueretur mecum sermonem hunc, steti tremens, vel, trepidus

He here relates how he was strengthened, by the angel’s exhortation. He now begins to raise himself from his former position, and the angel now orders him to raise his drooping spirits, and calls him a man greatly beloved We have previously discussed this word, which some refer to Daniel’s zeal, and take it passively, because he was inspired with a most invincible ardor through anxiety for the common welfare of the Church. I rather incline to the opposite view, thinking him so called through the force of his desires, because he was dear and precious to God. By This epithet the angel wished to animate the holy Prophet, and to calm and quiet his mind for listening to what he so ardently expected. Understand, therefore, he says, or attend to, the words which I shall speak to thee, and stand upright. Some translate it, in thy station, but “station” does not refer to the position of the body. I have already shewn how the Prophet was not now quite prostrate; his face was towards the earth, while he was supported by his hands and knees; and we now perceive him raised another step. This doctrine is profitable to us, because many think themselves utterly neglected and deserted by God, unless they immediately regain their mental rigor. But God does not all at once restore to life those whom he has rendered all but lifeless, but he conveys new life by degrees, and inspires the dead with fresh animation. We perceive this to have been done in Daniel’s case. Therefore I am never surprised when God raises us gradually by distinct steps, and cures our infirmity by degrees; but if even a single drop of his virtue is supplied to us, we should be content with this consolation, until he should complete what he has begun within us. Lastly, this passage unfolds to us how God works in his servants, by not rendering them perfect all at once, but allowing some infirmity to remain until the completion of his own work.

Daniel afterwards adds, When he heard this address, he stood up. We here observe the effect and fruit of the angel’s exhortation, as Daniel no longer needed to support himself on his hands and knees. He could stand upright, although he adds, he remained trembling Although thus erect in body, he was not entirely free from feelings of dread; and, though he stood upon his feet, he was not yet relieved from all trepidation, even at the angel’s command. This confirms my previous remark — God leaves in his servants some signs of fear, to remind them of their infirmity; they venture to raise themselves by hope above the world, but they do not forget they are but dust and ashes, and so restrain themselves within the bounds of humility and modesty. It now follows: —

Daniel 10:12

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.

12. Et dixit ad me, ne timeas Daniel, quia a die primo quo adjecisti cor tuum ad, intelligendum, et affigendum te, vel, humiliandum, coram facie Dei tui, exaudita sunt verba tua: et ego veni in verbis tuis, hoc est, propter verba tua.

By the angel’s commanding the Prophet to be of a serene and tranquil mind, we gather the continuance of his fright, and his being as yet unable to listen with composure. And yet this trembling improved his teachableness. Without the slightest doubt, God desired to prepare his servant in this way to render him more attentive to his disciples, and yet this very terror prevented Daniel from summoning all his senses to listen to the address of the angel. The remedy is exhibited in these words, O Daniel, fear not The angel did not wish to remove all fear from the Prophet’s mind, but rather to calm it, lest his trembling should prevent him from giving due attention to the prophecies which we shall soon discuss. I have already said enough on the subject of this address. As God knows fear to be useful to us, he does not wish us to be entirely free from it, as too great self-confidence would immediately produce slothfulness and pride. God, therefore, wishes our fears to restrain us like a bridle, but meanwhile he moderates this dread in his servants, lest their minds become stricken and disturbed, and thus disabled from approaching him with calmness.

The angel adds, From the first day on which thou didst begin to apply thy mind to understanding, and to afflict thyself before God, thy prayers were heard This reason sufficiently shews in what sense and with what intention the angel forbade the Prophet’s fears — because, says he, thy prayers have been heard He was unwilling to banish all fear, but he offered some hope and consolation; and relying on this expectation, he might wait for the revelation which he so earnestly desired. He states his prayers to have been heard from the time of his applying his mind to understanding, and from his afflicting himself before God These two points may be noticed: first, by the word “understanding” the angel informs us of God’s being propitious to the prayers of his servant, because they were sincere and legitimate. For what spectacle did Daniel behold? He saw the condition of the Church entirely confused, and he desired the communication of some mark of favor, which might assure him of God’s being still mindful of His covenant, and of his not despising those wretched Israelites whom he had adopted. As this was the object of the Prophet’s prayer, he so far obtained his request, and the angel bears witness to God’s being entreated by him. We are taught then by this passage, if we are anxious for our supplications to be both heard and approved by God, not to give way to those foolish lusts and appetites, which solicit and entice us. We ought to observe the rule here prescribed by the angel, and fashion our entreaties according to God’s will. We know, says John, that if we ask anything according to his will, he will hear us. (1 John 5:14.) This is the first point. The second is the addition of penitence to fervor in devotion, when the angel says, Daniel’s mind was afflicted or humbled. A second condition of true prayer is here set before us, when the faithful humble themselves before God, and being touched with true penitence, pour out their groans before him. The angel, therefore, shews how Daniel obtained his requests, by suppliantly afflicting himself before God. He did not utter prayers for the Church in a mere formal manner, but as we have previously seen, he united fasting with entreaty, and abstained from all delicacies. For this reason God did not reject his petitions. He says, before thy God; this expression of the angel’s implying that the Prophet’s supplication sprang from true faith. The prayers of the impious, on the other hand, always repel the Almighty, and they can never be sure of his being propitious to them. In consequence of the hesitation and vacillation of unbelievers, this testimony to true faith is set before Daniel — he prayed to his own God Whoever approaches God, says the Apostle, (Hebrews 11:6,) ought to acknowledge his existence, and his being easily entreated by all those who seek and invoke him. We ought diligently to notice this, as this fault is most manifest in all ages, men often pray to God, but yet through their hesitation they pour forth their petitions into the air. They do not realize God as their Father. Another passage also reminds us how useless is the hope of obtaining anything by prayer, if we are agitated and tossed about in our emotions. (James 1:6, 7.) Unless faith shine forth, we must not feel surprise at those who call upon God losing all their labor through their profanation of his name. Lastly, by this expression, the angel shews us how Daniel’s prayer was founded on faith; he had not sought God with rashness, but was clearly persuaded of his being welcomed among the sons of God. He prayed, therefore, to his own God, and for this reason, his petitions were heard. Then the angel adds, he came at his words; as it is said in the Psalms. (Psalm 145:19.) God inclines with desire towards those who fear him; and in this sense the angel waits upon Daniel. It now follows, —

Daniel 10:13

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.

13. Et Princeps regni Persarum stetit coram me, vel, e regione, viginti diebus et uno. Et ecce Michael unus principum primorum That is, one of the chief leaders. — Calvin. venit ad opem ferendam mihi, Or, to strengthen me. — Calvin et ego residuus That is, was left. — Calvin fui apuds reges Persarum, vel, Persidis.

The angel now assigns a reason why he did not appear at once, and at the very first moment to the Prophet, who might complain as follows, — “What treatment is this, to suffer me to consume away through grief for so long a period?” for Daniel had remained through three weeks in succession in the severest affliction. God had heard him, indeed, from the very first day; how, then, could he still behold this wretched man thus prostrate in mourning? why did not God cause it to appear openly and really that he had not prayed in vain? The angel now meets this objection, and shews how he had been otherwise occupied in promoting the Prophet’s welfare. We ought carefully to notice this, because delay often disturbs us when God does not immediately extend his help, and for a long time hides from us the fruit of our prayers. Whenever our passions burst forth with a strong impetuosity, and we easily manifest tokens of impatience, we must notice this expression of the angel, for our prayers may be already heard while God’s favor and mercy is concealed from us. The experience of Daniel is daily fulfilled in every member of the Church, and without the slightest doubt the same discipline is exercised towards all the pious. This is our practical reflection. We must notice, secondly, God’s condescension in deigning to explain himself by the angel to his own Prophet. He offers a reason for the delay of the angel’s return, and the cause of this hindrance was, as I have already stated, his regard for the safety of his elect people. The wonderful clemency of the Almighty is here proved by his offering an excuse so graciously to his Prophet, because he did not shew himself easily entreated on the very day when prayer was offered to him. But we ought to derive another practical benefit from the passage, — God does not cease to regard us with favor even while he may not please to make us conscious of it, for he does not always place it before our eyes, but rather hides it from our view. We infer from this, God’s constant care for our safety, although not exhibited exactly in the way which our minds may conceive and comprehend. God surpasses all our comprehension in the way in which he provides for our safety, as the angel here relates his mission in quite another direction, and yet in the service of the Church. It now appears how Daniel obtained an answer to his prayers from the very first day of their offering, and yet remained unconscious of it, until God sent him some consolation in the midst of his troubles. A very different interpretation of this verse has been proposed, for some expounders think the angel sent into Persia to protect that kingdom. There is some probability in this explanation, because the Israelites were still under the Persian monarchy, and God may have furnished some assistance to the kings of Persia for the sake of his own people. But I think the angel stood in direct opposition and conflict against Cambyses, to prevent him from raging more fiercely against God’s people. He had promulgated a cruel edict, preventing the Jews from building their temple, and manifesting complete hostility to its restoration. He would not have been satisfied with this rigorous treatment, had not God restrained his cruelty by the aid and hand of the angel.

If we weigh these words judiciously, we shall readily conclude, that the angel fought rather against the king of the Persians than for him. The prince, says he, of the kingdom of the Persians, meaning Cambyses, with his father Cyrus, crossed over the sea and contended with the Scythians, as well as in Asia Minor. The prince of the kingdom of Persia was ranged against him, as if he had said, — He detained me from reaching you, but it was for the good of your race, for had not God used me in assisting you, his cruelty would have been aggravated, and your condition would have been utterly desperate. You perceive, then, how there has been no want of zeal on my part, for God was never deaf to your entreaties. The prince of the kingdom of the Persians stood against me for twenty-one days; meaning, from the period of your beginning to pour forth your prayers before God, I have never flinched from any attack or assault, by which I might defend thy people. The prince of the kingdom of the Persians stood against me; meaning, he was so hot against the Israelites, as to intend to pour forth the very dregs of his wrath, unless the help which I afforded you had been divinely interposed.

He adds next, Behold! Michael, one of the chief leaders or princes, came to strengthen me Some think the word Michael represents Christ, and I do not object to this opinion. Clearly enough, if all angels keep watch over the faithful and elect, still Christ holds the first rank among them, because he is their head, and uses their ministry and assistance to defend all his people. But as this is not generally admitted, I leave it in doubt for the present, and shall say more on the subject in the twelfth chapter. From this passage we may clearly deduce the following conclusion, — angels contend for the Church of God both generally and for single members, just as their help may be needed. This we know to be a part of the occupation of angels, who protect the faithful according to Psalm 34 (Psalm 34:8.) They fix their camp in a circuit round them. God, therefore, plants his angels against all the endeavors of Satan, and all the fury of the impious who desire to destroy us, and are ever plotting for our complete ruin. If God were not to protect us in this way, we should be utterly undone. We are aware of Satan’s horrible hatred to us, and of the mighty fury with which he assails us; we know how skillfully and variously he contrives his artifices; we know him as the prince of this world, dragging and hurrying the greater part of mankind along with him, while they impiously pour forth their threats against us. What prevents Satan from daily absorbing a hundred times over the whole Church both collectively and individually? It clearly becomes necessary for God to oppose his fury, and this he does by angels. While they are contending for us and for our safety, we do not perceive this hidden malice, because they conceal it from us.

We may now treat this passage a little more in detail. The angel was stationed in Persia to repress the audacity and cruelty of Cambyses, who was not content with a single edict, but would have forcibly dragged the wretched Israelites back again to a fresh exile. And he must have succeeded, had not first one angel and then another confronted him. The angel now informs us how Michael, one of the chief leaders, came up with the requisite supplies. The defense of one angel might have been sufficient, for angels have no further power than what is conferred upon them. But God is not bound to any particular means, he is not limited to either one or a thousand, as when Jehoshaphat speaks of a small army, he states, It matters not before God, whether we be few or many. (2 Chronicles 14:11; 1 Samuel 14:6.) For God can save his people by either a small force or a mighty one; and the same also is true of angels. But God is anxious to testify to the care which he bestows upon the welfare of his people, and to his singular loving-kindness towards the Israelites displayed by the mission of a second angel. He doubled his re-enforcement to bear witness to his love towards these wretched and innocent ones, who were oppressed by the calumnies of their enemies, and by the tyranny of that impious king. Finally, the angel says, he was left among the Persian kings, for the purpose of removing the numerous obstacles in the way of the chosen people; for, unless God had withstood that deluge of weapons with his own shield, the Jews would have been buried beneath it on the spot. Let us proceed —

Daniel 10:14

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.

14. Et veni ut tibi patefacerem To make thee understand. — Calvin quod occurret populo tuo That is, what shall happen to thy people. — Calvin in extremitate dierum, diebus postremis, quia adhuc visio ad dies.

The angel follows up the same sentiment. He states his arrival for the purpose of predicting to Daniel coming events, and those, too, for a long period of time. He further proves the prayers of Daniel to have been neither vain nor fruitless, as they produced this conflict with the kings of Persia, both father and son. He now brings forward another proof of this, because God wished his Prophet to be instructed in patiently waiting for the arrival of the events, after being made fully aware of the elect people being under God’s care and protection. This he would readily acknowledge from the prophecies of the next chapter. He next adds, at the end of the days By this expression the angel commends God’s grace towards the Prophet, as he was its special minister. His mission was not only to announce to him the occurrences of three or four years, or of any brief period, but he had to extend his predictions over many years, even to the extremity of the days. I willingly refer this period to the renovation of the Church which happened at the advent of Christ. The Scriptures in using the phrase, the last days, or times, always point to the manifestation of Christ, by which the face of the world was renewed. It is exactly similar to the angel saying he would make Daniel fully acquainted with all future events, until the final redemption of the people, when Christ was exhibited for the salvation of his Church. Hence the angel embraces the 490 years of which he had spoken. For Christ’s advent determined the fullness of times, and the subjoined reason suits the passage exceedingly well. The vision is yet for days, says he; thus frigidly some expounders take these words. I feel persuaded that the angel intends to shew how God is now opening future events to his servant, and thus these prophecies become like a lamp ever shining in the Church. The faithful complain in the 74th Psalm (Psalm 74:9) of the absence of all signs, because no prophets are left. We see no signs, say they, no Prophet exists among us. This was an indication of God having rejected and deserted them. However faintly the light of his doctrine may shine upon us, the slightest glimmer ought to be sufficient to produce patience and repose. But when all the light of the Word is extinguished, we seem completely enveloped in tartarean darkness. As the Israelites suffered so many afflictions for nearly 500 years, this remedy ought completely to restore them; for when the angel testifies, the vision is yet for days, it means, although God permits his people to be miserably afflicted, yet by this new proof he shews that he had not entirely cast them off. Some vision remained; that is, by the light of prophecy he will always manifest his care for his chosen, and they may even anticipate a happy issue out of all their sorrows. We now understand the angel’s meaning when he says, the vision is yet for days. Prophecies, indeed, ceased soon afterwards, and God no longer sent other prophets to his people, yet their teaching always remained permanent like a finger-post, for in it was completed the whole series of times up to the advent of Christ. His children were never destitute of all necessary consolation; for although there were no prophets surviving who could instruct the people in God’s commands by the living voice, yet Daniel’s teaching flourished for nearly 500 years after his death. It also performed its part in supporting the courage of the pious, and shewing them the firmness of God’s covenant not withstanding all opposition. Although the Church was agitated in a variety of ways, yet God is consistent in all his promises, until the complete redemption of his Church by the advent of his only-begotten Son.

PRAYER.

Grant, Almighty God, as the weakness of our faith is such that it almost vanishes on the very least occasion: Grant, I say, that we may not hesitate to derive support from this remarkable and memorable example which thou wishest to propose to us in Daniel, although for a time thou hidest thy face from us, and we lie prostrate in darkness. Still do thou remain near us; and with undoubting hope may we be steadfast in our prayers and groaning, until at length the fruit of our prayers shall appear. Thus may we constantly make war with all kinds of trials, and persist unconquered until thou shalt stretch forth thine hand from heaven to us, and raise us to that blessed rest which is there laid up for us by Christ our Lord. — Amen.

Lecture fifty-fifth.

Daniel 10:15

15. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

15. Et cum loqueretur mecum secundum verba haec, posui faciem meam in terram, et obmutui.

Daniel again signifies by these words that he was so inspired by reverence for the angel as to be unable to stand. This tends to recommend the prophecy to our notice, — to shew us how the holy Prophet was not only instructed by the angel, but to confirm what he will afterwards record in the 11th chapter, and free it from all doubt. Lastly, he enables us to confide in the angel’s words, which were not uttered in an ordinary way, but were so obviously divine as to cast Daniel headlong upon the earth. In my judgment those expounders of the phrase, he became dumb, are in error when they refer it to his repenting of his prophetic office, through supposing his prayers to have been disregarded. This is much too forced, because the Prophet expresses nothing more than his seizure by fear, causing both his feet and his tongue to refuse their usual duties. Thus he was apparently carried beyond himself. By becoming prostrate on the ground, he manifested his reverence, and by becoming dumb displayed his astonishment. I have already briefly explained the object of all these assertions — to prove to us how the angel was adorned with his own attributes, and what full authority should be assigned to his words. It follows: —

Daniel 10:16-18

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.

16. Et ecce secundum similitudinem filiorum hominis, That is, some one wearing the form of the sons of man. — Calvin tetgit labia mea, et aperui os meum, et loquutus sum; et dixi ad eum qui stabat ad conspectum meum, That is, who stood opposite me, or at a distance from me. — Calvin Domine, in visione conversi sunt dolores mei super me, et non continui robur.

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.

17. Et quomodo poterit servus Domini mei hujus loqui cum domino meo hoc? Et exinde non stetit in me There is in the original the pleonasm of the words, “and I,” of which the Latin language does not admit. — Calvin robur; et anima, halitus, non fuit residuus in me.

18. Then there came again and touched me one like the appearance of a man, and he strengthened me,

18. Et addidit, hoc est, secundo, tetigit me secundum similitudinem That is, he who bore a human appearance. — Calvin hominis, et roboravit me.

Daniel here narrates how the angel who inflicted the wound at the same time brought the remedy. Though he had been cast down by fear, yet the touch of the angel raised him up, not because there was any virtue in the mere touch, but the use of symbols we know to be keenly encouraged by God, as we have previously observed. Thus the angel raised the Prophet not only by his voice but by his touch. Whence we gather the oppressive nature of the terror from the difficulty with which he was roused from it. This ought to be referred to its own end, which was to stamp the prophecy with the impress of authority, and openly to proclaim Daniel’s mission from God. We are aware, too, how Satan transforms himself into an angel of light, (2 Corinthians 11:14;) and hence God distinguishes this prediction, by fixed marks, from all the fallacies of Satan. Lastly, by all these circumstances the Prophet shews God to be the author of the prophecy to be afterwards uttered, as the angel brought with him trustworthy credentials, by which he procured for himself favor, and openly proved his mission to Daniel. He says he appeared after the likeness of a man, or of the sons of man. He seems here to be speaking of another angel; but as we proceed we shall perceive the angel to be the same as at first. He had formerly imposed upon him the name of a man; now, to distinguish him from men, and to prove him to be only human in form and not in nature, he says he bore the similitude of the sons of a man. Some restrict this to Christ, but I fear this is too forced; and when all points shall have been more accurately discussed, I have already anticipated the result, as most probably the same angel is here designated of whom Daniel has hitherto spoken. We have already stated him not to be the Christ, because this interpretation is better suited to that Michael who has been already mentioned, and will be again at the end of this chapter. Whence it is more simple to receive it thus: the angel strengthened Daniel by touching his lips; and the angel, formerly called a man, was only one in appearance, wearing the human figure and image, yet not partaking of our nature. For allowing God to have sent his angels clad frequently in human bodies, he never created them men in the sense in which Christ was made man; for this is the special difference between angels and Christ. We have formerly stated how Christ was depicted for us under this figure. And there is nothing surprising in this, because Christ assumed some form of human nature before he was manifested in flesh, and angels themselves have put on the human appearance.

He says afterwards, he opened his mouth and spake By these words he explains more fully what we previously stated, for he was quite stupefied by terror, and to all appearance was dead. Then he began to open his mouth, and was animated to confidence. No wonder, then, if men fall down and faint away, when God shews such signs of his glory; for when God puts forth his strength against us, what are we? At his appearance alone the mountains melt, at his voice alone the whole earth is shaken. (Psalm 104:32.) How, then, can men stand upright who are only dust and ashes, when God appears in his glory? Daniel, then, was prostrate, but afterwards recovered his strength when God restored his courage. We ought to understand the certainty of our being compelled to vanish into nothing whenever God sets before us any sign of his power and majesty; and yet he restores us again, and shews himself to be our father, and bears witness of his favor towards us by both words and other signs. The language of this clause might seem superfluous — he opened his mouth, and spake, and said; but by this repetition he wished, as I have stated, to express plainly his own recovery of the use of speech after being refreshed by the angel’s touch.

He says he spoke to him who stood opposite This phrase enables us to conclude the angel here sent to be the same as the previous one; and this will appear more clearly from the end of the chapter, and as we proceed with our subject. Then he says, O my Lord, in the vision my distresses are turned upon me, and I have not retained my strength He here calls the angel “Lord,” after the Hebrew custom. Paul’s assertion was true under the law — there is but one Lord, (1 Corinthians 8:6,) but the Hebrews use the word promiscuously when they address any one by a title of respect. It was no less customary with them than with us to use this phrase in special cases. I confess it to be a weakness; but as it was a common form of expression, the Prophet uses no ceremony in calling angels lords. The angel, then, is called lord, simply for the sake of respect, just as the title is applied to men who excel in dignity. In the vision itself, that is, before thou didst begin to speak, I was buried in grief and deprived of strength. How then, says he, am I able to speak now? Thou by thy very appearance hast depressed me; no wonder I was utterly dumb; and now if I open my mouth, I know not what to say, as the fright which thy presence occasioned me held all my senses completely spellbound. We perceive the Prophet to be but partially erect, being still subject to some degree of fear, and therefore unable to utter freely the thoughts of his mind. Therefore he adds, And how shall the servant of this my Lord be able to speak with that my Lord? The demonstrative זה, zeh, seems to be used by way of amplifying, according to the phrase common enough in our day, with such a one. Daniel does not simply point out the angel’s presence, but wishes to express his rare and singular excellence. Dispute would be both superfluous and out of place should any one assert the unlawfulness of ascribing such authority to the angel. For, according to my previous remark, the Prophet uses the common language of the times. He never intended to detract in any way from the monarchy of God. He knew the existence of only one God, and Christ to be the only prince of the Church; meanwhile, he freely permitted himself to follow the common and popular form of speech. And truly we are too apt either to avoid or neglect religious ceremony in the use of words. Although we maintain that the Prophet followed the customary forms of expression, he detracted noting from God by transferring it to the angel, as the Papists do when they manufacture innumerable patron saints, and despoil Christ of his just honor. Daniel would not sanction this, but treated the angel with honor, as he would any remarkable and illustrious mortal, according to my previous assertion. He knew him to be an angel, but in his discourse with him he did not give way to any empty scruples. As he saw him under the form of a man, he conversed with him as such; and with reference to the certainty of the prophecy, he was clearly persuaded of the angel’s mission as a heavenly instructor.

He next adds, Henceforth my strength did not remain within me, and my breath was no longer left in me. Some translate this in the future tense, — it will not stand; and certainly the verb יגמד ignemed, “shall stand,” is in the future tense; but then the past tense follows when he says, no breath was left in me. Without doubt, this is but a repetition of what we observed before; for Daniel was seized not only by fear, but also by stupor at the sight of the angel. Whence it appears how utterly destitute he was of both intellect and tongue, both to understand and express himself in reply to the angel. This is the full sense of the words. He adds, secondly, he was strengthened by the touch of him who wore the likeness of a man; for he touched me, says he. By these words Daniel more clearly explains how he failed to recover his entire strength at the first touch, but was roused by degrees, and could only utter three or four words at first. We perceive, then, how impossible it is for those who are prostrated by God to collect all their strength at the first moment, and how they partially and gradually recover the powers which they had lost. Hence the necessity for a second touch, to enable Daniel to hear the angel speaking to him with a mind perfectly composed. And here again he inspires us with faith in the prophecy, as he was by no means in an ecstasy while the angel was discoursing concerning future events. If he had always lain prostrate, his attention could never have been given to the angel’s message, and he could never have discharged towards us the duty of prophet and teacher. Thus God joined these two conditions — terror and a renewal of strength — to render it possible for Daniel to receive with calmness the angel’s teaching, and to deliver faithfully to us what he had received from God through the hand of the angel. It follows: —

Daniel 10:19

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.

19. Et dixit, ne timeas vir desideriorum, That is, to desire, as we said before. — Calvin. Pax tibi, comfortare, et confortare. Some translate, “Act like a man and be strong.” Both words are the same in the original. — Calvin. See the Dissertations on this chapter. — Ed. Et cum loqueretur mecum, roboravi me: tunc dixi, Loquatur dominus meus, quia roborasti me.

He first explains how he recovered his spirits at the angel’s exhortation; for he refers to this encouragement as a command to be of good courage. Fear not, therefore, O man of desires The angel here addresses Daniel soothingly, to calm his fears, for he needed some enticement when oppressed with fear at both the words and aspect of the angel. This is the reason why he calls him a man to be desired He adds, peace to thee, a customary salutation with the Hebrews, who mean by the phrase the same as the Latin expression, May it be well with thee. Peace, as the Jews used it, means a state of prosperity, happiness, and quiet, and everything of this kind. Peace, therefore, to thee, meaning, May you prosper. By this word the angel declares his arrival in the Prophet’s favor to bear witness to God’s merciful feelings towards the Israelites, and to the reception of his own prayers. We ought diligently to notice this, because, as I have already remarked, whenever God puts forth any sign of his majesty, we necessarily become frightened. No other remedy is equal to the favor of God fully manifested towards us, and his testimony to his drawing near us as a father. The angel expresses this feeling by the phrase which he uses, shewing with what justice Daniel fell down lifeless through reverence for God’s presence, and the necessity for his being calm and collected when he knew himself sent forth to bear witness to God’s favor. Peace, therefore, to thee. He next adds, be strong, be strong By this repetition, the angel teaches how strong an effort was required to arouse the Prophet; if he had been but slightly terrified, one word would have been enough to recover him. But as he was carried beyond himself, and all his senses had failed him, the angel inculcates twice the same exhortation to be strong. Be strong, then, be strong; that is, recover your spirits; and if this cannot be done in a moment, persevere in recovering that alacrity which may render you a fitting disciple; for, while you thus remain astonished, I should address you in vain. There are two reasons why we must notice the Prophet’s informing us again how dejected he was. First, it proves how free from ambiguity this revelation really was, and how clearly it was stamped with marks of genuineness. Secondly, we must learn how formidable God’s presence is to us, unless we are persuaded of the exercise of his paternal love towards us. Lastly, we must observe how, when once we are struck down, we cannot immediately and completely recover our spirits, but we must be satisfied if God gradually and successively inspires us with renewed strength.

Daniel afterwards says, he was strengthened, and said, Let my lord speak, for thou hast made me strong By these words he indicates his peace of mind after the angel had roused him by touching him twice, and by giving him courage by means of his exhortation. It is very useful to us to take due notice of this mental tranquillity, because the Prophet ought first to become a diligent scholar to enable him afterwards to discharge for us the once of a faithful teacher. With the greatest propriety, he repeats his assertion about the recovery of his strength, which enabled him to address the angel with facility. It now follows: —

Daniel 10:20

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.

20. Et dixit, An cognoscia, scisne, quare venerim ad te, et nunc revertar ad pugnandum cum principe Persarum; et ego egrediens, hoc est ubi egressus fuero, tunc ecce princeps Javan, hoc est, Graecorum, veniet.

The angel appears here to lead the Prophet in vain through a winding course; for he might directly and simply have told him why he had come. It was necessary to recall the Prophet to his senses, as he was at one time scarcely master of his actions. He was not indeed permanently injured in his mind, but the disturbance of feeling through which he had passed had temporarily disarranged the calmness of his thoughts. This event both occurred and is narrated for our advantage. This is the reason why the angel again uses this preface, Dost thee know? as if he wished to gather together the Prophet’s senses which were formerly wandering and dispersed. He urges him to pay great attention. And now, says he, I will return; that is, after I shall have explained to thee what thou wilt afterwards hear, I will return again to contend with the prince of the Persians. Here the angel indicates the reason for the delay of his mission, not because God neglected the groans and prayers of his Prophet, but the fit time had not yet arrived. The angel had formerly stated how the Persian prince had stood before him; meaning, he detained me, and I was obliged to enter into conflict with him, for his cruelty to the people had become far more formidable and insolent. This is the account which he gives of his occupation. But he now adds, I will return to fight with the prince of the Persians; implying, God sent me purposely to unfold to thee future occurrences, but you now know how far I was from being at leisure or shall be hereafter. I now come to be God’s witness and herald of his good will towards thyself and thy people. In reality, I am the defender of thy safety, since I have constantly to fight for thee with the prince of the Persians. He means Cambyses. I follow my former interpretation of an engagement between the angel and the king of Persia, whom wicked men had stimulated to cruelty; for he had revoked the edict of his father. The angel resisted the king’s fury, who was naturally very turbulent, and profane writers have described his character in a similar way.

He now adds, I will go to fight against the prince of the Persians; for עם, gnem, has the force of “against” here and in many other passages. He next adds, And when I shall depart, that is, when I am gone, the prince of Greece shall approach, says he; that is, God shall exercise him in another way. He does not mean this to refer to Cambyses, but to other Persian kings, as we shall state in the proper place. It is quite correct to suppose the king of Macedon to have arrived by God’s permission; but the angel simply means to state the existence of various methods by which God hinders the cruelty of kings whenever they attempt to injure his people. He shall send the prince of the Greeks, says he. God, therefore, thus restrained Cambyses by the angel’s assistance, and then he protected his people from the cruelty exercised by Alexander, king of Macedon. God is always providing for the safety of his people, and always has a variety of methods in operation. The angel desired to teach us this with all simplicity. At length he adds: —

Daniel 10:21

21. But I will shew 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.

21. Verum indicabo tibi quod exeratum est in Scriptura veraci: et non unus qui se roboret, vel, qui viriliter agat, mecum in his, nisi Michael princeps vester.

I omit the interpretation of those who say that after the departure of the angel the prince of the Greeks came forward, because God ceased to afford assistance to the kingdom of the Persians. This is altogether different from the Prophet’s sense, and we must hold the explanation which I have adopted. The angel now adds the object of his mission — to make Daniel acquainted with what he will afterwards relate. He again attracts our confidence towards his message, not only for the sake of the Prophet privately, but to assure all the pious how free Daniel’s writings were from any human delusion or invention, and how fully they were inspired from above. I will announce, therefore, what has been engraven, or ensculptured, in the Scripture of truth By this phrase, “the Scripture of truth,” he doubtless means the eternal and inviolable decree of God himself. God needs no books; paper and books are but helps to our memory, which would otherwise easily let things slip; but as he never suffers from forgetfulness, hence he needs no books. We are aware how often holy Scripture adopts forms of speech according to human customs. This clause implies the same as if the angel had said, he brought nothing but what God had already determined before, and thus the Prophet would expect a full and complete accomplishment

He next adds, There is no one who supports me in this duty except Michael, whom he calls prince of the elect people It is surprising why the angel and Michael alone fought for the safety of the people. It is written, Angels pitch their camp in a circuit around those who fear God, (Psalm 34:7,) and then but one Church existed in the world. Why, then, did not God commit this charge to more angels than one? Why did he not send forth mighty forces? We acknowledge that God does not confine himself to any fixed rule; he can help us as well by many forces as by a single angel or by more. And he does not make use of angels as if he could not do without them. This is the reason of that variety which we observe: he is first content with one angel, and then joins more with him. He will give to one man a great army, as we read of Elisha, and as other passages in Scripture afford us examples. (2 Kings 6:17.) the servant of Elisha saw the air full of angels. Thus also Christ said, Can I not ask my Father, and he will send me, not one angel only, but a legion? (Matthew 26:53.) Again, the Spirit of God assigns many angels to each of the faithful. (Psalm 91:11.) Now, therefore, we understand why God sends more angels, not always with the same purpose or intention, to inform us that he is sufficient to afford us protection, even if no other help should be supplied. He provides for our infirmities by bringing us help by means of his angels, who act like hands to execute his commands. But I have previously remarked this is not an invariable practice, and we ought not to bind him by any fixed conditions to supply our wants always in the same manner. God seemed, at least for a time, to leave his people without help, and afterwards two angels were sent to contend for them; first, a single one was sent to Daniel, and then Michael, whom some think to be Christ. I do not object to this view, for he calls him a prince of the Church, and this title seems by no means to belong to any angels, but to be peculiar to Christ. On the whole, the angel signifies that God did not put forth his full strength in contending for his Church, but shews himself to be a servant to promote its safety till the time of deliverance should arise. He afterwards adds — for the next verse may be treated shortly, and ought to be connected with this in one context.

CHAPTER 11

Daniel 11:1

1. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.

1. Et ego anno primo Darii medi steti in roboratorem, et auxilium illi. That is, I stood by to strengthen and assist him. — Calvin.

CHAPTER 10

Da 10:1-21. Daniel Comforted by an Angelic Vision.

The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (Job 1:7; 2:1, &c.; Zec 3:1, 2; Re 12:7), and angels as the ministers of God's government of men. As in the world of nature (Joh 5:4; Re 7:1-3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (1Sa 16:13-15; 1Ki 22:22; Ep 6:12).

1. third year of Cyrus--two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in Da 9:3-19. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in Da 8:1-14. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (Da 10:11, 14), to make him understand it. Probably Daniel was no longer in office at court; for in Da 1:21, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on Da 1:21.

but the time appointed was long--rather, "it (that is, the prophecy) referred to great calamity" [Maurer]; or, "long and calamitous warfare" [Gesenius]. Literally, "host going to war"; hence, warfare, calamity.

2. mourning--that is, afflicting myself by fasting from "pleasant bread, flesh and wine" (Da 10:3), as a sign of sorrow, not for its own sake. Compare Mt 9:14, "fast," answering to "mourn" (Da 10:15). Compare 1Co 8:8; 1Ti 4:3, which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer (Ac 13:2). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.

3. no pleasant bread--"unleavened bread, even the bread of affliction" (De 16:3).

anoint--The Persians largely used unguents.

4. first month--Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Ex 12:18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia" (Da 10:13).

I was by ... the ... river--in waking reality, not a trance (Da 10:7); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode. In the patriarchal period God often appeared visibly, that is, theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse. So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse [Auberlen].

Hiddekel--the Tigris.

5. lifted up mine eyes--from the ground on which they had been fixed in his mourning.

certain man--literally, "one man." An angel of the highest order; for in Da 8:16 he commands Gabriel to make Daniel to understand the vision, and in Da 12:6 one of the two angels inquires of him how long it would be till the end predicted.

linen--the raiment of priests, being the symbol of sanctity, as more pure than wool (Ex 28:42); also of prophets (Jr 13:1); and of angels (Re 15:6).

girded with ... gold--that is, with a girdle interwoven with gold (Re 1:13).

6. beryl--literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."

7. they fled--terrified by the presence of the presence of the angel.

8. comeliness--literally, "vigor," that is, lively expression and color.

into corruption--"deadliness," that is, death-like paleness (Da 5:6; 7:28).

9. voice of his words--the sound of his words.

was I in a deep sleep--"I sank into a deep sleep" [Lengkerke].

10. an hand--namely, of Gabriel, who interpreted other revelations to Daniel (Da 8:16) [Theodoret].

set me upon my knees--Gesenius translates, "cause me to reel on my knees," &c.

11. man ... beloved--(See on Da 9:23).

understand--"attend to." See Da 8:17, 18.

12. Fear not--Be not affrighted at my presence.

didst set thine heart to understand--what shall come to pass to thy people at the last times (compare Da 10:14).

chasten thyself--(Da 10:2, 3).

thy words were heard--(Ac 10:4). Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way (Da 10:13) by the opposition of the powers of darkness. If in our prayers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us!

for thy words--because of thy prayers.

13. prince of ... Persia--the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (Da 10:12), the good angel did not come to him until more than three weeks had elapsed (Da 10:4).

one and twenty days--answering to the three weeks of Daniel's mourning (Da 10:2).

Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.

help me--Michael, as patron of Israel before God (Da 10:21; 12:1), "helped" to influence the Persian king to permit the Jews' return to Jerusalem.

I remained--I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. Gesenius translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.

14. what shall befall thy people in the latter days--an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming--calamities of which Antiochus' persecutions were the type.

vision is for many days--that is, extends far into the future.

15. face toward the ground--in humble reverence (Ge 19:1).

dumb--with overwhelming awe.

16. touched my lips--the same significant action wherewith the Son of man accompanied His healing of the dumb (Mr 7:33). He alone can give spiritual utterance (Is 6:6, 7; Ep 6:19), enabling one to "open the mouth boldly." The same one who makes dumb (Da 10:15) opens the mouth.

sorrows--literally, "writhings" as of a woman in travail.

17. this ... this my lord--to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [Maurer].

18. again ... touched me--It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.

19. peace be unto thee--God is favorable to thee and to thy people Israel. See Jud 13:21, 22, as to the fear of some evil resulting from a vision of angels.

20. Knowest thou wherefore--The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Da 10:13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.

prince of Grecia shall come--Alexander the Great, who conquered Persia, and favored the Jews [Calvin]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [Gejer].

21. noted in the scripture of truth--in the secret book of God's decrees (Psa 139:16; Re 5:1), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare Joh 17:17).

none ... but Michael--To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.

In the third year 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.

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.

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.

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.

Clothed in linen - The description is intended to point out the splendor of the garments.

Gold of Uphaz - The same as Ophir.

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.

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.

Was I in a deep sleep - I fell into a swoon.

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.

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

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.

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.

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.

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.

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

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.

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).

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.

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.

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

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

He - Not Christ, but Gabriel.

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.

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

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.

To fight - To oppose his mischievous designs.

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

1 IN the third year of Cyrus king of Persia , a thing was revealed unto Daniel (whose name was called Belteshazzar) and the thing was true , but the time appointed was long, and he understood the thing , and had understanding of the vision .

This fell out in the 31 year, which was the last year of the Kingdom of Persia, but the third year after his seisure and Monarchy of Babylon; indeed its said Dan. 1. ult. that Daniel continued to the first year of Cyrus, i. e. in his place of Honour but he lived much longer.

Revealed by an Angel from Heaven, not in a dream, or in any more obscure and uncertain way, but plainly. This Chapter is but a general preface to what is more particularly declared in the next Chapter.

By thi[illegible: 1 letter] name Daniel was famous among many people, and they took notice of him by his honourable Place, Name and Prophesie▪

Both in the matter, and that which was truely to come to pass, not feigned, nor a bare conjecture, [non-Latin text not transcribed] it was Truth.

i. e. For 300 years space, as was said Dan. 8.26. or to the end of Antiochus his persecution, or of the World, Dan. 12.2.

And he understood the thing and the vision. This is doubled to beget the greater credit, and assurance of the Truth of it.

Marginal references: Heb. great.

2 In those dayes I Daniel was mourning three full weeks .

There are several cause of Daniels mourning. 1. Because the Iews had Liberty to go out of Captivity, yet many of them staid still in Babylon. 2 Because when they were Building the Temple, Walls and City they were greatly hindred and molested, Ezra 4.4. 3. Because he foresaw the many calamities of the Iews that would befall them for their sins, especially in destroying the Messiah, and rejecting his Gospel.

He fasted and mourned all that time, both to declare his deep sense of those calamities ensuing, and to be in a better posture to receive Divine impressions, which usually God reveals to humble Souls.

Marginal references: Heb. weeks of days.

3 I ate no pleasant bread, neither came flesh nor wine in my mouth , neither did I anoint my self at all, till three whole weeks were fulfilled.

Fasting and Feasting are very inconsistent, Daniel at other times lived magnificently according to the dignity of his Place, he had the best Bread, Flesh, Wine, and Anointing after the manner of the East, all which he laid aside, that by austerity he might afflict his Body, and quicken his soul suitably to the time of Iacobs trouble; and to a true Fasting frame.

Marginal references: Heb. bread of desires.

4 And in the four and twentieth day of the first month , as I was by the side of the great river, which is Hiddekel :

It was the month Nisan, which is March.

This Hiddekel, was Tigris, which is a great branch of Euphrates; the Prophets had many of their Visions by Rivers.

Marginal references: Gen. 2.14.

5 Then I lift up mine eyes, and looked, and behold , a certain man clothed in linen, whose loins were girded with fine gold of Uphaz .

He beheld wistly and with a composed mind.

Which man some will have an Angel, either Gabriel, who appeared to him before, or Michael chief among the Angels, Iude 9. Arch-angel, who is mentioned after. Or rather Christ, who was true Man. 1. He appeared to Daniel in Royal and Priestly Robes, which was not proper for any Angel. 2. He appeared in so great brightness, and majesty which made Daniel astonied, and laid him prostrate. 3. Compare this place with Dan. 12.6, 7. and you find him the same as here, revealing the secrets of times, and of Gods Providence towards his Church, which is Christ.

See Rev. 1.13, 14, 15, 16, 17. where the Lord Jesus Christ is described as here in Daniel, and for the same end. Now he appeared thus (before his incarnation) in the Old Testament as a praeludium of it, as the best Expositors grant it. By this appearance the Lord Christ held out clearly his three Offices of King, Priest, and Prophet. The girding of loines signifies his readiness to obey the commands, and do the work of hi[illegible: 1 letter] Father; besides the Ornament of the curious golden Girdle.

Marginal references: Heb. [illegible: 1 word]

6 His body also was like the beryl , and his face as the appearance of lightning , and his eyes as lamps of fire , and his arms and his [illegible: 1 letter]eet like in colour to polished brass , and the voice of his words like the voice of a multitude .

Which is of a Sea colour, others translate it, the Chryso [illegible: 1 letter]ite, others the Jacinth, the word in the Text [non-Latin text not transcribed] like the Tarsis, this is a colour like the sea; the Beryl, which is Azure, and like the Heavens, shew Christ to be immortal and glorious, the Lord from Heaven heavenly, 1 Cor. 15.47. See Ezek. 1.16. and 10.9. and 28.13.

His face as the lightning quickens to succour his Saints and terrifie his Enemies, Matth. 24.27. and 28.3. Rev. 4.5.

His eyes like lamps of Fire, signifie Omniscience, Splendor, and Terror in Christ.

Note his incredible power and swiftness to defend or to destroy invincibly.

By this the Lord would distinguish the Lord Christ from Creatures, and when he comes with a noise and a sound, to shew the grandeur and terrour of his Presence. And thus his Presence is wont to be ushered in before the Revelation of great things, Ezek. 1.24. and 43.2. Act. 2.2. Rev. 1.10, 15. and 14.2, and 19.1. By the example of Moses, Isaiah, Ieremiah and the Apostles, noting also the mighty power of Christ to tear.

Marginal references: [illegible: 1 paragraph]

7 And I Daniel alone saw the vision; for the men that were with me saw not the vision : but a great quaking fell upon them, so that they fled to hide themselves.

So Luk. 24.16. Act. 9.7. 1. The Lord hereby shews his power over our senses, both outward, and inward in a signal distinguishing way. 2. The weakness of mortals to see or hear heavenly things, unless he strengthen them. 3. Their flying and quaking argued the terrour of God upon them; and thereby the Truth and certainty of the Vision by hearing such a sound though they saw it not, Act. 9.7, 8.

8 Therefore I was left alone, and saw this great vision , and there remained no strength in me : for my comeliness was turned in me into corruption , and I retained no strength.

Great in the appearance, and great in the great things revealed.

By the recoiling of his Spirits inward.

His colour was changed into paleness, as one that is faint, and pining into a Consumption by terrour and consternation.

Marginal references: [illegible: 1 paragraph]; chap. [illegible: 1 span]

9 Yet heard I the voice of his words , and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground .

Nevertheless he made me to hear, here was power in weakness, and yet this added to his fear and frailty.

As one that swounded, or as one that slumbred, and as one that adored the ground.

Marginal references: Or, [illegible: 1 word]

10 ¶ And behold , an hand touched me, which set me upon my knees, and upon the palms of my hands .

What a poor Worm is man to crush or to raise by the mighty hand of God! Thus dealt the Angel Gabriel with him before, chap. 8.16, 17.

Marginal references: chap. [illegible: 1 span] Rev. 1.1[illegible: 1 letter]; Heb. [illegible: 1 word]

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 .

That the Lord moulds and models us as Clay in his hands to receive his impressions. We are not fit for any great thing till we are abased, and yet when we are vilest in our eyes we are most pretious in Gods eyes. Understand the words that I speak to thee, and stand upright. Thus Saul when he was struck down, and struck blind then he received his Call and Commission to be an Apostle, and to know the Mystery of Christ, see H[illegible: 1 letter]b. 3.16.

The Lord doth not restore at once his Servants from their frailties, that they by gradual comforts, may prize every drop of Mercy, being not quickened at once, when they are mortified, but may be admonished by the remaines of fears and frailties, to keep their hearts humble.

Marginal references: chap. [illegible: 2 letters]; Heb. [illegible: 1 span]; Heb. [illegible: 1 span].

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 thy self before thy God, thy words were heard, and I am come for thy words.

The Lord is quick in hearing the fervent prayer of an humble Soul, though he doth not presently let them know it. God heard the first day though he sent not his Angel to tell Daniel of it till three weeks after. 2, A Soul that would obtain great things from God by Prayer, must be solemn, and fervent in seeking God. 3, The fervent and constant Prayers of the Saints, make God to send from Heaven and save. Thus in Peters case, Acts 12.5, 6, 7. to verse 15. and here in Daniels.

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.

This place hath some difficulty, therefore variously expounded. Some expound it of earthly Princes, some of Angels, and among them some will have good Angels meant, who they say have the patronage of the Kingdomes and Provinces of the Earth, but who can imagine that good Angels should quarrel one with the other; therefore say others, they are bad Angels that oppose the people of God, and their deliverance, seeking rather their ruine, as Michael and the Devil strove, Rev. 12.7. now sometimes God permits Satan to do much this way. But I judge by the Prince of Persia is meant Cambyses who was an Enemy to the Iews and hindred the building of the Temple. Now he could not properly resist the Angel, but figuratively he did; Angels power is not unlimited, but by Commission, and Instructions from God, and their works successive. Therefore 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 Persian Monarchies ruine, verse 20. and doubtless that King was stirred up to his evil machinations against the people of God, by the Prince of the powers of darkness, that ruleth in the Children of disobedience, Eph. 2.2.

This we take to be Christ. 1. His name signifies who is like God. 2. He is the first in dignity above all the Angels, Heb. 1.4, 5, 6, 7. &c. called Archangel, and the Churches Prince, verse 21.3. The chief Champion of his Church, helping Gabriel not as his fellow but as his General. Thus we see what care God takes of his Churches safety against their potent Enemies, but doubling their succours, (when he could do it, if he pleased without means) thereby to consult his own glory in the World by defeating the counsels, and breaking the powers of the mightiest Enemies, after he had given them rope to do their worst.

Marginal references: [illegible: 1 letter] the first.

14 Now I am come to make thee understand what shall befal thy people in the latter days : for yet the vision is for many days.

Now at last, with much ado, after the contest is over, I am come to give thee understanding touching all the purposes, and providences of God relating to his Church: this made amends for the delay; this was comfortable effect of effectual fervent Prayer; this was Gods overflowing kindness to his servant Daniel, to certifie him by so honourable a messenger as this, that God would not only give him the knowledge of the present times and dispensations towards his Church and their Enemies; but for a long time after even 490 years to the coming of the Messias, as he did to David, 2 Sam. 7.19. By which we learn this solemn Truth, that God will never leave himself without witness to his people; but in the wors[illegible: 1 letter] of times he will afford them sufficient discoveries of his care of them; as he did by this Prophesie in those dark days.

Marginal references: [illegible: 1 letter]ap. 8.26. [illegible: 1 letter] 2.3.

15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb .

He was not yet quite free of all his Fear, of which we heard verse 9. happily this pressed him down the more, when he considered the Majesty of the Angel, the greatness of the Vision, and his own frailty; this transported him with astonishment: and above all, that he saw so much of God in it, in his favor to him, and his poor Church.

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 .

An Angel in the shape of a man, and no other but Jesus Christ, as before he that had humbled him, now helped and incouraged him.

Which cannot be till the Lord touch our lips, Psal. 51.15. Isa. 6.5, 6, 7. Ier. 1.9.

Though the Angel appeared to him, and spake to him as a man, yet could not Daniel bear his presence without some dread.

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.

The condition of the Church under the Gospel is a better dispensation then the Law and the Prophets, when God spake often by Angels; but now by his Son, and that not in Angelical shape and splendour, but as a mean man, in a meek and humble garb, and most familiar, Isa. 61.1, 2, 3. Iob. 13.6. Acts 3.22.

Marginal references: Or, this servant of my lord.

18 Then there came again and touched me one like the appearance of a man, and he strengthened me .

Daniel needed a second touch, and another word of incouragement before lie could hear, and bear the Angels words as to the Vision and Prophesie▪ and now being fortified by degrees, he hath got Courage.

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 strengthned, and said, Let my lord speak, for thou hast strengthened me.

The Lord is gracious and compassionate towards his Saints under their infirmities, Psal. 103.13, 14.

And this tender carriage towards him, was a token for good to him and his People, that the Lord would be propitious to them.

Marginal references: Ver. 11.

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.

i. e. By what I have said already, and what I have further to tell thee upon thy prayers which God hath accepted, and hath given me in charge to reveal to thee as followeth to the end.

Cyrus, or Cambyses, who by their Counsels and Captains hinder the work of God; and to bring the Prince of Greece upon him, viz. Alexander the great, who utterly ruined the Persian Monarchy, which is ushered with the word Lo, because it was a wonder that the Prince of Greece with 30000 men should do it. Thus the Lord sets and disposeth the Fates of Empires, and changeth them as he lists: especially in his Churches quarrel.

21 But I will shew 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 .

i. e. In the peremptory decree and purpose of God; more authentick and unalterable than the Lawes of the Medes and Persians. Now God hath appointed to deliver the Iews from the Persians by the Greek; and from the Greek[illegible: 1 letter] by the Maccabees, especially the Seleucids and Lagids; and how the Romans should come after, and plague the people of God long, both by the persecuting Emperors, and by Antichrist, and how that also should have an end.

Jesus Christ alone is the Champion, and Protector of his Church, and that all-sufficient; when all the Princes of the Earth besides deserted or opposed it. For it cannot be meant of Angels in any sound sense, as Popish Interpreters would have it, thereby to countenance their Angel-worship; for can we imagine upon rational and orthodox Principles, that the Angels of Heaven should be divided into Parties, and but two of them mind the cause of the Church of God, with other like absurdities, which accompany the Popish sense that Maldonate, a Lapide, &c. fasten upon this Scripture.

Marginal references: Heb. strengtheneth himself.

The Revelation Regarding the Affliction of the People of God on the Part of the Rulers of the World Till the Consummation of the Kingdom of God - Daniel 10-12

In the third year of the reign of Cyrus, Daniel received the last revelation regarding the future of his people, which gives a fuller unfolding of the hostile attitude of the world-power toward the people and the kingdom of God from the time of the Persian dominion to the end of the days, as well as regarding the powerful protection which the covenant people shall experience amid the severe oppressions they would be exposed to for their purification. This revelation connects itself, both as to its contents and form, so closely with Daniel 8, that it is to be viewed as a further unfolding of that prophecy, and serves for the illustration and confirmation of that which was announced to the prophet shortly before the destruction of the Chaldean world-kingdom regarding the world-kingdoms that were to follow, and their relation to the theocracy. It consists of three parts: - (1.) There is the description of the appearance of God as to its nature, the impression it produced on the prophet, and its object (Daniel 10:1-11:2 a). (2.) The unveiling of the future, in brief statements regarding the relation of the Persian and the Javanic world-kingdoms to Israel, and in more comprehensive descriptions of the wars of the kings of the north and the south for the supremacy, with the hostilities thence arising against the kingdom of God - hostilities which aim at its destruction, but which, because of the powerful succour which is rendered to Israel by Michael the angel-prince, shall come to an end in the destruction of the enemy of God and the final salvation of the people of God (Daniel 11:2 b-12:3). (3.) This revelation concludes with the definition of the duration of the time of oppression, and with the command given to Daniel to seal up the words, together with the prophecy, till the time of the end, and to rest till the end come: “For thou shalt rest and stand in thy lot at the end of the days” (Dan 12:4-13).

If we attentively examine first of all the form of this revelation, namely, the manifestation of God, by which there is given to Daniel the understanding of the events of the future (Dan 10:14, cf. Daniel 11 and Dan 12:1-13), this revelation will be found to be distinguished from all the others in this, that it is communicated partly by supernatural illumination for the interpretation of the dream-vision, partly by visions, partly by the appearance of angels. Auberlen (d. Proph. Daniel p. 91f.) has already referred to this distinction, and therein has found a beautiful and noteworthy progression, namely, that the one revelation always prepares the way, in a material and formal respect, for that which follows, from which we may see how God gradually prepared the prophet for the reception of still more definite disclosures. “First Nebuchadnezzar dreams, and Daniel simply interprets (Daniel 2 and 4); afterwards Daniel himself has a dream, but as yet it is only as a vision in a dream of the night (Dan 7:1-2); then follows a vision in a waking state (Dan 8:1-3); and finally, in the last two revelations (Daniel 9 and 10-12), when Daniel, now a feeble, trembling (?) old man (Dan 10:8.), is already almost transplanted out of this world - now the ecstatic state seems to be no longer necessary for him. Now in his usual state he sees and hears angels speak like men, while his companions do not see the appearances from the higher world, and are only overwhelmed with terror, like those who accompanied Paul to Damascus (Dan 9:20., Dan 10:4., cf. Acts of Ap. Act 9:7).” It is true, indeed, that, as Aub. remarks, there is a progression from interpreting of dreams to the receiving of visions in dreams and in the waking state, but by this reference neither are the actual contents of the revelation given in different forms perfectly comprehended, nor still less is the meaning of the difference made clear. Auberlen, in thus representing the distinction, has left out of view the circumstance, that the visions in Daniel 7 and 8 are also interpreted to Daniel by an angel; moreover, that the revelation in Daniel 8 does not merely consist of a vision, in which Daniel sees the destruction of the Persian world-kingdom by the Javanic under the figure of a he-goat casting down the ram, but that Daniel, after this vision, also hears an angel speak, and a voice comes to him from above the waters of the Ulai which commands the angel Gabriel to explain the vision to the seer (Dan 8:13.), and that this second part of that revelation has a great likeness to that in Daniel 10-12; finally, that the same angel Gabriel again appears in Daniel 9, and brings to Daniel the revelation regarding the seventy weeks (Dan 9:24-27). But as to the interpretation of these revelations given in different forms, this difference is conditioned partly by the subjective relations sustained by the recipients to God, while, on the other hand, the form is in the most intimate manner connected with the contents of the revelation, and indeed in a way wholly different and much deeper than Auberlen thinks, if he therein sees only the material progression to greater speciality in the prophecy.

To comprehend the meaning of the divine revelation in Daniel 10-12, we must examine more closely the resemblance which it presents to Dan 8:13-19. As in the vision Daniel 8, which points to the oppression of the time of the end (Dan 8:17, Dan 8:19), Daniel heard a voice from the Ulai (Dan 8:16), so in Daniel 10 and Dan 12:1-13 the personage from whom that voice proceeded appears within the circle of Daniel’s vision, and announces to him what shall happen to his people הימים בּאחרית (Dan 10:14). This celestial person appears to him in such awful divine majesty, that he falls to the ground on hearing his voice, as already in Dan 8:17. on hearing his voice and message, so that he feared he should perish; and it was only by repeated supernatural consolation and strengthening that he was able to stand erect again, and was made capable of hearing the revelation. The heavenly being who appears to him resembles in appearance the glory of Jehovah which Ezekiel had seen by the river Chaboras (Chebar); and this appearance of the man clothed in linen prepared the contents of his revelation, for God so manifested Himself to Daniel (as He will approve Himself to His people in the times of the future great tribulation) as He who in judgment and in righteousness rules the affairs of the world-kingdoms and of the kingdom of God, and conducts them to the issues foreseen; so that the effect of His appearance on Daniel formed a pre-intimation and a pledge of that which would happen to the people of Daniel in the future. As Daniel was thrown to the ground by the divine majesty of the man clothed in linen, but was raised up again by a supernatural hand, so shall the people of God be thrown to the ground by the fearful judgments that shall pass over them, but shall again be raised up by the all-powerful help of their God and His angel-prince Michael, and shall be strengthened to endure the tribulation. According to this, the very appearance of God has prophetic significance; and the reason why this last vision is communicated to Daniel neither by a vision nor by angels, but by a majestic Theophany, does not lie in the more definite disclosures which should be given to him regarding the future, but only in this, that the revelation, as is mentioned in the superscription, Dan 10:1, places in view the גּדול וצבא אמת (Dan 10:1).

Of this oppression, that spoken of in Daniel 8, which should come upon the people of God from the fierce and cunning king seen as a little horn, forms a type; therefore Daniel hears the voice from the waters of the Ulai. That which is there briefly indicated, is in Daniel 10-12 further extended and completed. In regard to the definiteness of the prediction, the revelation in Daniel 10-12 does not go beyond that in Daniel 8; but it does so with respect to the detailed description found in it of the wars of the world-rulers against one another and against the people of God, as well as in this, that it opens a glimpse into the spirit-world, and gives disclosures regarding the unseen spiritual powers who mingle in the history of nations. But over these powers God the Lord exercises dominion, and helps His people to obtain a victory over all their enemies. To reveal this, and in actual fact to attest it to the prophet, and through him to the church of God of all times, is the object of the Theophany, which is circumstantially described in Daniel 10 for the sake of its prophetical character.

The Theophany - Daniel 10-11:2a

The Introduction to the Following Manifestation of God - Dan 10:1-3

This verse is to be regarded as an inscription or general statement of the substance of it. Therefore Daniel speaks of himself in the third person, as in Dan 7:1, and in the historical portions Daniel 1-6. The definition of the time, “In the first year of Cores (Cyrus) king of Persia,” refers us back to Dan 1:21, but it does not, as has been there already remarked, stand in contradiction to the first year of Cyrus named there. דּבר is the following revelation, which was communicated to the prophet not by a vision (חזון), but by a manifestation of God (מראה), and was given in the form of simple human discourse. The remark regarding Daniel, “whose name was Belteshazzar,” is designed only to make it obvious that the Daniel of the third year of Cyrus was the same who was carried by Babylon in the first year of Nebuchadnezzar (seventy-two years before). To the question why Daniel did not return to his native land in the first year of Cyrus, which Hitzig has thus formulated for the purpose of framing an argument against the genuineness of this prophecy - ”How could he, who was a pattern of piety (Dan 1:8; Eze 14:14), so disregard the opportunity that was offered and the summons of Isaiah (Isa 48:20; Isa 52:11.) as if he stood on the side of those who forgot the holy mountain?” (Isa 65:11) - the supposition of his advanced old age (Häv.) is no sufficient answer. For, on the contrary, Hitzig has rightly replied that old men also, such as had even seen the former temple, had returned home (Ezr 3:12), and Daniel was not so infirm as to be unable for the journey. The correct answer is rather this, that Daniel, because divine revelations had been communicated to him, had obtained a position at the court of the world-rulers in which he was able to do much for the good of his people, and might not, without a special divine injunction, leave this place; that he thus, not from indifference toward the holy mountain or from neglect of the injunctions to flee from Babylon (Isa 48:20; Isa 52:11.), but from obedience to God, and for the furtherance of the cause of His kingdom, remained at his post till the Lord His God should call him away from it.

In the second hemistich the contents of this new divine revelation are characterized. הדּבר with the article points back to דּבר in the first half of the verse. Of this “word” Daniel says that it contains אמת and גּדול צבא. In the statement that “the thing was true,” Hitzig finds an intimation that thereby the author betrays his standpoint, namely, the time when “the thing” was realized, for Daniel could not say this before it happened. But this objection supposes that the author was a lying prophet, who spoke from his own heart (Jer 29:8, Jer 29:15). But if Daniel had actually received a “word” from God, he could before its fulfilment testify its truth. The testimony to the truth of the word here indicates, as it does in Dan 8:26 in the mouth of the angel, that the word of God now communicated to the prophet contained things which it would be difficult for the human heart to believe. The second predicate גּדול צבא shows in what respect this is so. For that these words do not, with the lxx and Aquil., refer to what follows is obvious, as is acknowledged by all modern interpreters. צבא, warfare, military service, then the difficulty of this service, and figuratively difficulty, afflictions of life, Job 7:1; Job 10:17, and also here. “The word is, i.e., concerns, has as its contents, great afflictions” [E.V. “the time appointed was long”].

In the last clause of this verse בּין and בינה are not the imperative (v. Lengerke), because a summons to give heed, or understand, would not be here in place. בינה is a substantive, and the throwing of the accent on the penultima is occasioned by the accented לו which follows. בּין is the 3rd pers. perf., not the infinitive (Häv.). Understanding was to him בּמּראה, by that which was seen, i.e., by the appearance described in Dan 10:5. בּמּראה cannot at all be referred (Klief.) to the earlier prophecies of Dan 8:7, Dan 8:9. The statement in these two passages serves for the confirmation of that which was said regarding the contents of the word from God, and stands in relation to Dan 8:27, where Daniel was troubled because no one understood the vision. He was helped out of this state of non-understanding by the following revelation, cf. Dan 10:14. But the objection that it cannot be here said that Daniel understood the word, because he himself, Dan 12:8, says that he did not understand it, has been disposed of by Kliefoth, who justly remarks that the non-understanding in Dan 12:8 regards a single point, namely, the duration of the affliction, regarding which, however, disclosures are given to the prophet in Dan 12:10. The translation: “he heard the word, and understood the vision” (Kran.), is set aside by this circumstance, that it takes בּין in a different sense from בינה, contrary to the parallelism of the passages.

Dan 10:2-3

Dan 10:2, Dan 10:3 introduce the following revelation by a statement of the occasion of it. ההם בּימים refers back to the date named in Dan 10:1. The ימים after שׁבעים does not serve to designate the three weeks as common day-weeks, in contrast to the שׁבעים of Dan 9:24., but is an accusative subordinated to the definition of time which expresses the idea of continuance: three weeks long, or three whole weeks, as Gen 41:1; cf. Gesen. Gramm. §118, 3. For three weeks Daniel mourned and fasted, i.e., abstained from the usual food. חמות לחם, precious food, delicacies; but Häv., v. Leng., Maur., Hitz., and Kran. interpret it of leavened bread, so called in contrast to the unleavened paschal bread, the bread of affliction (Deu 16:3). But this contrast is not well founded, for the מצּות (unleavened cakes) of the passover was not (notwithstanding Deu 16:3) bread of sorrow, but pure, holy bread, which Daniel did not eat, in opposition to the law, for three weeks. לחם is not to be limited to bread in its narrower sense, but denotes food generally. Flesh and wine are festival food, Isa 22:13; Gen 27:25, which is not had every day. The anointing with oil was the sign of joy and of a joyous frame of mind, as with guests at a banquet, Amo 6:6, and was intermitted in the time of sorrow; cf. 2Sa 14:2. Fasting, as an abstaining from the better sustenance of common life, was the outward sign of sorrow of soul.

According to Dan 10:4, Daniel mourned and fasted in the first month of the year, the month in the middle of which the paschal feast was kept, in which Israel celebrated their deliverance from their state of slavery in Egypt and their advancement to be the people of God, and were joyful before their God. On the 24th day of this month occurred the Theophany (Dan 10:4.), with which, however, his fasting came to an end. According to this, it appears that he fasted from the third to the twenty-third of the month Nisan; thus it began immediately after the feast of the new moon, which was kept for two days (cf. 1Sa 20:18., 27, 34 with 6:29; Dan 2:19). Thus Häv. and Hitzig conclude; while v. Leng. and Maurer argue, from Dan 10:13, that between the time of fasting and the appearance of the angel an interval elapsed, consequently that Daniel fasted from the first to the twenty-first of the month Nisan. But from Dan 10:13 nothing further follows than that the angel was detained twenty-one days; so that the question as to the beginning and the end of the fast is not certainly answered from the text, and, as being irrelevant to the matter, it can remain undecided. More important is the question as to the cause of such long-continued great sorrow, which is not answered by the remark that he was thus prepared for receiving a divine revelation. According to Dan 10:12, Daniel sought הבּין, i.e., understanding as to the state of the matter, or regarding the future of his people, which filled him with concern. The word about the restoration of Jerusalem which he had received through the angel Gabriel in the first year of Darius (Daniel 9) had come to pass since that revelation in the first year of Cyrus, but had had only little effect on the religious lukewarmness of the majority of the people. Of the whole people only a very small portion had returned to the land of their fathers, and had begun, after restoring the altar of burnt-offering, to build the house of God in Jerusalem. But while the foundation of the new temple was laid, there mingled with the joyful shoutings of the people also the loud wailings of the old men who had seen the former temple in its glory, when they beheld this building undertaken amid circumstances so depressing and sorrowful (Ezr 3:1-13). In addition to this, the Samaritans immediately, when the Jewish rulers refused for conscience sake to permit them to take part with them in the building, sought, by means of influences used at the Persian court, to prevent the carrying on of the building (Ezr 4:1-5). This sad state of matters could not but, at the beginning of the new year, fill the heart of Daniel with deep sorrow, and move him at the return of the time of the passover to mourn in fasting and prayer over the delay of the salvation promised to his people, and to supplicate in behalf of Israel the pardon of their sins, and their deliverance out of the hand of their enemies. Therefore he mourned and fasted before and during the paschal days for three weeks, until on the twenty-fourth day of the month he received a revelation from God.

Dan 10:4-5 The Theophany. - On the day named Daniel found himself on the side (banks) of the river Hiddekel, i.e., the Tigris (see under Gen 2:14), along with some who accompanied him (Dan 10:7); thus he was there in reality, and not merely in vision as at the Ulai, Dan 8:2. For what purpose he was there is not said. Here he saw a celestial being, whose form is described, Dan 10:5, Dan 10:6. It was a man (אחד, one, not several) clothed in בּדּים, i.e., in a talar of shining white linen (regarding בּדּים, see under Eze 9:2), and his loins girt about with gold of Uphaz. אוּפז occurs nowhere else, except in Jer 10:9 : gold of Uphaz and silver of Tarshish, from which we must conclude that Uphaz is the name of a region, a country, probably only a dialectically different form for אופיר; the combination with the Sanscr. vipâça - Hyphasis is, on the other hand, very far-fetched.

Dan 10:6

His body shone like תּרשׁישׁ, i.e., the chrysolite of the Old and the topaz of the New Testament (see under Eze 1:16); his countenance had the appearance of lightning, his eyes as lamps of fire, his arms and the place of his feet like the sight of polished brass (קלל, see under Eze 1:7).מרגּלות, place of the feet, does not stand for feet, but denotes that part of the human frame where the feet are; and the word indicates that not the feet alone, but the under parts of the body shone like burnished brass. The voice of his words, i.e., the sound of his speaking, was like המון קול, for which in Eze 1:24 המלּה קול (the voice of noise), and by מחנה קול (Eze 1:24) the noise of a host is denoted.

This heavenly form has thus, it is true, the shining white talar common to the angel, Eze 9:9, but all the other features, as here described - the shining of his body, the brightness of his countenance, his eyes like a lamp of fire, arms and feet like glistering brass, the sound of his speaking-all these point to the revelation of the יהוה כּבוד, the glorious appearance of the Lord, Ezekiel 1, and teach us that the אישׁ seen by Daniel was no common angel-prince, but a manifestation of Jehovah, i.e., the Logos. This is placed beyond a doubt by a comparison with Rev 1:13-15, where the form of the Son of man whom John saw walking in the midst of the seven golden candlesticks is described like the glorious appearance seen by Ezekiel and Daniel.

The place where this heavenly being was, is not here specially stated. In Dan 12:6 he appears hovering over the waters of the river, the Tigris. This agrees also with the verse before us, according to which Daniel, while standing on the banks of the river, on lifting up his eyes beheld the vision. Hence it further follows, that the אישׁ seen here by Daniel is the same heavenly being whose voice he heard, Dan 8:16, from the waters of the Ulai, without seeing his form.

When now he whose voice Daniel heard from thence presents himself before him here on the Tigris in a majesty which human nature is not able to endure, and announces to him the future, and finally, Dan 12:6., with a solemn oath attests the completion of the divine counsel, he thereby shows himself, as C. B. Michaelis ad Daniel p. 372, Schmieder in Gerlach’s Bibelw., and Oehler (Art. Messias in Herz.'s Realenc. ix. p. 417) have acknowledged, to be the Angel of Jehovah κατ ̓ἐξοχὴν, as the “Angel of His presence.” The combination of this angel with that in the form of a son of man appearing in the clouds (Dan 7:13) is natural; and this combination is placed beyond a doubt by the comparison with Rev 1:13, where John sees the glorified Christ, who is described by a name definitely referring to Dan 7:13, as ὅμοιον υἱῷ ἀνθρώπου.

On the other hand, the opinion maintained to some extent among the Rabbis, which even Hengstenberg has in modern times advocated (Beitr. i. p. 165ff.; Christol. iii. 2, p. 50ff.), namely, that the angel of the Lord who here appears to Daniel in divine majesty is identical with the angel-prince Michael, has no support in Scripture, and stands in contradiction to Dan 10:13, Dan 10:21, where he who speaks is certainly distinguished from Michael, for here there is ascribed to Michael a position with reference to the people of God which is not appropriate to the Angel of the Lord or the Logos. It is true, indeed, that Hengstenberg holds, with many old interpreters, that he who speaks with Daniel, Dan 10:11, and reveals to him the future, is different from him who appears to him, Dan 10:5, Dan 10:6, and is identical with the angel Gabriel. But the reasons advanced in support of this are not sufficient. The latter supposition is grounded partly on the similarity of the address to Daniel, חמות אישׁ, Dan 10:11, Dan 10:19, cf. with Dan 9:23, partly on the similarity of the circumstances, Dan 8:17-18, cf. with Dan 10:10 and Dan 12:5. But the address to Daniel חמות אישׁ proves nothing, because it does not express to Daniel the relation of the angel to him, but of the Lord who sent the angel; and Gabriel in Dan 9:23 does not address the prophet thus, but only says that he is המדות, i.e., a man greatly beloved of God. The similarity of circumstances with Dan 8:17-18 proves nothing further than that he who appeared was a heavenly being. More noticeable is the similarity of Dan 8:13 with Dan 12:5, so far as in both cases two angels appear along with him who hovers over the waters, and the voice from above the waters in Dan 8:16 directs the angel Gabriel to explain the vision to the prophet. But from the circumstance that in Daniel 8 and also in Daniel 9 Gabriel gives to the prophet disclosures regarding the future, it by no means follows, even on the supposition that he who is represented in the chapter before us as speaking is different from him who appears in Dan 10:5, Dan 10:6, that the angel who speaks is Gabriel. If he were Gabriel, he would have been named here, according to the analogy of Dan 10:9, Dan 10:21.

To this is to be added, that the assumed difference between him who speaks, Dan 10:11, and him who appears, Dan 10:5, Dan 10:6, is not made out, nor yet is it on the whole demonstrable. It is true that in favour of this difference, he who speaks is on the banks of the river where Daniel stands, while he who appears, vv. 5, 6, and also at the end of the vision, Dan 12:1-13, is in the midst of the Tigris, and in Dan 10:5 of this chapter (Dan 12:1-13) two other persons are standing on the two banks of the river, one of whom asks him who is clothed with linen, as if in the name of Daniel, when the things announced shall happen. Now if we assume that he who is clothed in linen is no other than he who speaks to Daniel, v. 11, then one of these two persons becomes a κωφὸν πρόσωπον, and it cannot be at all seen for what purpose he appears. If, on the contrary, the difference of the two is assumed, then each has his own function. The Angel of the Lord is present in silent majesty, and only by a brief sentence confirms the words of his messenger (Dan 12:7). The one of those standing on the banks is he who, as the messenger and interpreter of the Angel of the Lord, had communicated all disclosures regarding the future to Daniel as he stood by the banks. The third, the angel standing on the farther bank, directs the question regarding the duration of the time to the Angel of the Lord. Thus Hengstenberg is in harmony with C. B. Michaelis and others.

But however important these reasons for the difference appears, yet we cannot regard them as conclusive. From the circumstance that, Dan 10:10, a hand touched Daniel as he was sinking down in weakness and set him on his knees, it does not with certainty follow that this was the hand of the angel (Gabriel) who stood by Daniel, who spoke to him, Dan 10:11. The words of the text, “a hand touched me,” leave the person whose hand it was altogether undefined; and also in Dan 10:16, Dan 10:18, where Daniel is again touched, so that he was able to open his mouth and was made capable of hearing the words that were addressed to him, the person from whom the touch proceeded is altogether indefinite. The designations, אדם בּני כּדּמוּת, like the similitude of the sons of men, Dan 10:16, and אדם כּמראה, like the appearance of a man, Dan 10:18, do not point to a definite angel who appears speaking in the sequel. But the circumstance that in Dan 12:1-13, besides the form that hovered over the water, other two angels appear on the banks, does not warrant us to assume that these two angels were already present or visible in Dan 10:5. The words, “Then I looked and saw other two, the one,” etc., Dan 12:5, much rather indicate that the scene was changed, that Daniel now for the first time saw the two angels on the banks. In Daniel 10 he only sees him who is clothed with linen, and was so terrified by this “great sight” that he fell powerless to the ground on hearing his voice, and was only able to stand up after a hand had touched him and a comforting word had been spoken to him. Nothing is here, as in Dan 8:15, said of the coming of the angel. If thus, after mention being made of the hand which by touching him set him on his knees, it is further said, “and he spake to me ... “ (Dan 10:11), the context only leads to this conclusion, that he who spake to him was the man whose appearance and words had so overwhelmed him. To suppose another person, or an angel different from the one who was clothed with linen, as speaking, could only be justified if the contents of that which was spoken demanded such a supposition.

He who spake said, among other things, that he was sent to Daniel (Dan 10:11); that the prince of the kingdom of Persia had withstood him one and twenty days; and that Michael, one of the chief angel-princes, had come to his help (Dan 10:13, Dan 10:21). These statements do not indicate that he was an inferior angel, but they are suitable to the Angel of the Lord; for he also says (Zec 2:13, 15; Zec 4:9) that he is sent by Jehovah; cf. also Isa 48:16 and Isa 61:1. The coming to his help by the angel-prince Michael, also, does not denote that he who speaks was an angel subordinated to the archangel Michael. In Zec 1:15 עזר denotes help which men render to God; and in 1Ch 12:21. it is related that Israelites of different tribes came to David to help him against his enemies, i.e., under his leadership to fight for him. Similarly we may suppose that the angel Michael gave help to the Angel of the Lord against the prince of the kingdom of Persia.

There thus remains only the objection, that if we take the angel clothed with linen and him who speaks as the same, then in Dan 12:5 one of the angels who stood on the two banks of the Tigris becomes a κωφὸν πρόσωπον; but if we are not able to declare the object for which two angels appear there, yet the one of those two angels cannot certainly be the same as he who announced, Daniel 10 and 11, the future to the prophet, because these angels are expressly designated as two others (אהרים שׁנים), and the אהרים excludes the identifying of these with angels that previously appeared to Daniel. This argument is not set aside by the reply that the angels standing on the two banks of the river are spoken of as אהרים with reference to the Angel of the Lord, Dan 10:6, for the reference of the אהרים to that which follows is inconsistent with the context; see under Dan 12:5.

Thus every argument utterly fails that has been adduced in favour of the supposition that he who speaks, Dan 10:11, is different from him who is clothed in linen; and we are warranted to abide by the words of the narrative, which in Daniel 10 names no other angel than the man clothed with linen, who must on that account be the same as he who speaks and announces the future to the prophet. The hand which again set him up by touching him, is, it is true, to be thought of as proceeding from an angel; but it is not more definitely described, because this angel is not further noticed. But after the man clothed with linen has announced the future to the prophet, the scene changes (Dan 12:5). Daniel sees the same angels over the waters of the Tigris, and standing on the two banks of the river. Where he who was clothed in linen stands, is left indefinite in the narrative. If from the first it is he who hovers over the water of the river, he could yet talk with the prophet standing on its banks. But it is also possible that at first he was visible close beside the banks.

Dan 10:7

According to this verse, the form described in Dan 10:5 and Dan 10:6 was visible to Daniel alone. His companions saw not the appearance, but they were so alarmed by the invisible nearness of the heavenly being that they fled and hid themselves. What is here said resembles Act 9:3., where Christ, after His exaltation, appeared to Paul and spoke to him - Paul’s companions hearing only the voice, but seeing no one. In order to account for the flight of Daniel’s companions, it is not necessary to suppose the existence of thunder and lightning, of which the text makes no mention. The supposition also of Theodor. and Hitzig, that the men indeed saw not the angel, but that they heard his voice, is incorrect; for the voice was not heard till after his companions had fled. המּראה, pointed as fem., that which was seen, the appearance, seems to be a more limited conception than מראה, visio. בּהחבא יברחוּ: they fled, for they hid themselves; so that the hiding is not to be regarded as the object of the fleeing, but the fleeing is made known in their hiding themselves.

Dan 10:8

Daniel here calls the appearance great with reference to the majesty displayed, such as had never hitherto been known to him. Its influence upon him is, therefore, also greater than that of the appearance of Gabriel, Dan 8:17. There remained in him no strength, i.e., he felt himself overwhelmed, and as if about to perish. His הוד, splendour - the same as the Chald. זיו, Dan 7:28; Dan 5:6, Dan 5:9 - i.e., the fresh colour of life which marked his countenance, was changed למשׁחית, properly, to destruction, to entire disfigurement, to corruption. The last clause, “and I retained no strength,” gives greater force to the preceding statement.

Dan 10:9-11

When Daniel heard the voice, which according to v. 6 was like the noise of a multitude, he was stunned, and fell on his face to the ground, as Dan 8:17. Yet the expression here, נרדּם הייתי, is stronger than נבעתּי, Dan 8:17. Dan 10:10 shows how great was his amazement in the further description it gives. The touching of him by an unseen hand raised him up and caused him to reel on his knees and hands (תּניעני, vacillare me fecit), but did not enable him to stand erect. This he was first able to do after he heard the comfortable words, and was directed to mark the communication of the heavenly messenger. Regarding חמות אישׁ see under Dan 9:23, and for עמדך על עמד see at Dan 8:18. He now raises himself up, but still trembling (מרעיד). The עתּה now am I sent to thee, points to the delay of his coming spoken of in Dan 10:12.

Dan 10:12-13

According to this verse, the words of Daniel, i.e., his prayer from the first day of his seeking to understand the future, and of his self-mortification in sorrow and fasting (Dan 10:2, Dan 10:3), was heard of God, and the angel was immediately sent forth by God to convey to him revelations. And, he adds, בּדבריך בּאתי, I am come for thy words, i.e., in consequence of thy prayer, according to it. The בּאתי most interpreters understand of the coming to Daniel; Hofmann (Schriftbew. i. p. 331) and Kliefoth, on the contrary, understand it of the coming of the angel to Persia (Dan 10:13). According to the matter, both views are correct, but in the form in which they are presented they are incorrect. Against the latter stands the adversative  וin ושׂר (but the prince), Dan 10:13, by which the contents of Dan 10:13 are introduced; for, according to this, Dan 10:13 cannot represent the object of the coming. Against the former stands the fact, that the angel does not come to Daniel immediately, but only after having gained a victory over the prince of the kingdom. The בּאתי is again taken up in Dan 10:14, and must have here the same meaning that it has there. But in Dan 10:14 it is connected with להבינך, “I am come to bring thee understanding,” in Dan 10:12 with בּדבריך, which only denotes that the “coming” corresponded to Daniel’s prayer, but not that he came immediately to him. Daniel had, without doubt, prayed for the accomplishment of the salvation promised to his people, and eo ipso for the removal of all the hindrances that stood in the way of that accomplishment. The hearing of his prayer may be regarded, therefore, as containing in it not merely the fact that God directed an angel to convey to him disclosures regarding the future fortunes of his people, but also at the same time as implying that on the side of God steps were taken for the removal of these hindrances.

The thirteenth verse speaks of this, not as denoting that the angel came to Persia for the purpose of working for Israel, but much rather as announcing the reason of the twenty-one days’ delay in the coming of the angel to Daniel, in the form of a parenthetical clause. His coming to Daniel was hindered by this, that the prince of the kingdom of Persia withstood him twenty-one days. The twenty-one days are those three weeks of Daniel’s fasting and prayer, Dan 10:2. Hence we see that the coming of the angel had its reference to Daniel, for he came to bring him a comforting answer from God; but in order that he might be able to do this, he must first, according to Dan 10:13, enter into war with and overcome the spirit of the king of Persia, hostile to the people of God. The contents of Dan 10:13 are hence not to be understood as showing that the angel went to Persia in order that he might there arrange the cause of Israel with the king; the verse much rather speaks of a war in the kingdom of the supernatural spirits, which could not relate to the court of the king of Persia. The prince (שׂר) of the kingdom of Persia, briefly designated in Dan 10:21 “the prince of Persia,” is not king Cyrus, or the collectivum of the kings of Persia, as Häv. and Kran., with Calvin and most of the Reformers, think, but the guardian spirit or the protecting genius of the Persian kingdom, as the Rabbis and most of the Christian interpreters have rightly acknowledged. For the angel that appeared to Daniel did not fight with the kings of Persia, but with a spiritual intelligence of a like nature, for the victory, or precedence with the kings of Persia. This spirit of the kingdom of Persia, whom, after the example of Jerome, almost all interpreters call the guardian angel of his kingdom, is as little the nature-power of this kingdom as Michael is the nature-power of Israel, but is a spirit-being; yet not the heathen national god of the Persians, but, according to the view of Scripture (1Co 10:20.), the δαιμόνιον of the Persian kingdom, i.e., the supernatural spiritual power standing behind the national gods, which we may properly call the guardian spirit of this kingdom. In the לנגדּי עמד lies, according to the excellent remark of Kliefoth, the idea, that “the שׂר of the kingdom of Persian stood beside the kings of the Persians to influence them against Israel, and to direct against Israel the power lying in Persian heathendom, so as to support the insinuations of the Samaritans; that the angel, Dan 10:5, came on account of Daniel’s prayer to dislodge this 'prince' from his position and deprive him of his influence, but he kept his place for twenty-one days, till Michael came to his help; then he so gained the mastery over him, that he now stood in his place beside the kings of Persia, so as henceforth to influence them in favour of Israel.” He who appeared to Daniel, Dan 10:5, and spake with him, Dan 10:11, is not “the angel who had his dominion among the nations of the world,” or “his sphere of action in the embodiments of the heathen world-power, to which the Jewish people were now in subjection, to promote therein the working out of God’s plan of salvation” (Hofm. Schriftbew. i. p. 334). This supposition is destitute of support from the Scriptures. It is rather the Angel of the Lord who carries out God’s plans in the world, and for their accomplishment and execution makes war against the hostile spirit of the heathen world-power. The subjugation of this spirit supposes a particular angel ruling in the heathen world just as little as Jehovah’s contending against the heathen nations that oppress and persecute His kingdom and people.

In the war against the hostile spirit of the kingdom of Persia, the archangel Michael came to the help of the Angel of the Lord. The name מיכאל, who is as God, comes into view, as does the name Gabriel, only according to the appellative signification of the word, and expresses, after the analogy of Exo 15:11; Psa 89:7., the idea of God’s unparalleled helping power. Michael is thus the angel possessing the unparalleled power of God. He is here said to be “one of the chief princes,” i.e., of the highest angel-princes, - Dan 10:21, “your prince,” i.e., the prince who contends for Israel, who conducts the cause of Israel. The first title points undoubtedly to an arrangement of orders and degrees among the angels, designating Michael as one of the most distinguished of the angel-princes; hence called in Jud 1:9 ἀρχάγγελος, also in Rev 12:7, where he is represented as contending with his angels against the dragon. The opinion that Michael is called “one of the chief princes,” not as in contrast with the angels, but only with the demons of the heathen gods (Kliefoth), is opposed by the words themselves and by the context. From the circumstance that the guardian spirit of Persia is called שׂר it does not follow that שׂרים is not a designation of the angels generally, but only of the princes of the people, who are the spirits ruling in the social affairs of nations and kingdoms (Hofmann, p. 337); and even though this conclusion may be granted, this meaning for השׂרים with the article and the predicate הראשׁנים is undemonstrable. For the Scripture does not place the demon-powers of heathendom so on a line with the angels that both are designated as ראשׁנים שׂרים. The ראשׁנים שׁרים can only be the princes, chiefs, of the good angels remaining in communion with God, and working for the kingdom of God. Though what is said by the angel Michael, for the sake of the Israelitish people, among whom he has the sphere of his activity, may be said for their comfort, yet it does not follow therefrom that that which is said “cannot give disclosures regarding the relation within the angel-world, but only regarding the relation to the great historical nations and powers of the world” (Hofm. p. 338). For as regards the statement adduced in support of this opinion - ”the greatness and importance of the work entrusted to him makes him one of the ראשׁנים, not that the work is entrusted to him because he is so” - just the contrary is true. To a subordinate spirit God will not entrust a work demanding special power and greatness; much rather the being entrusted with a great and important work supposes a man exalted above the common mass. And for the comforting of Israel the words, “Michael, one of the foremost princes, came to my help,” affirm that Israel is under very powerful protection, because its guardian spirit is one of the foremost of the angel-princes, whereby implic. it is said at the same time that the people, though they be little esteemed before the world, yet cannot be destroyed by the nations of the world. This thought follows as a conclusion from what is said regarding the dignity of their guardian angel, but it does not form the contents of the saying regarding Michael and his place among the heavenly spirits.

But we learn from Dan 10:21 the reason why the archangel Michael, and no other angel, came to the help of him who was clothed with linen. It was because Michael was the prince of Israel, i.e., “the high angel-prince who had to maintain the cause of the people of God in the invisible spirit-world against opposing powers” (Auberlen, p. 289); and as such he appears also in Jud 1:9 and Rev 12:7. The coming of Michael to give help does not include in it this, that he was superior in might or in position to the angel that spake, and thus supplies no proof that the angel that spake was Gabriel, or an angel different from him who was clothed with linen. For even a subordinate servant can bring help to his master, and in a conflict render him aid in gaining the victory. Against the idea of the subjection of Michael to the angel that spake, or the man clothed with linen, stands the further unfolding of the angel’s message, the statement in Dan 10:21 and Dan 11:1, according to which the angel that spake gave strength and help to Michael in the first year of the Median Darius, from which we have more reason to conclude that the angel who spake stood above the angel Michael; see under Dan 11:1.

In consequence of the assistance on the part of Michael, the Angel of the Lord obtained the place of superiority by the side of the king of Persia. נותר has not here the usual meaning, to be over and above, to remain, but is to be translated after הותיר, Gen 49:4, to have the pre-eminence, to excel, in the passive signification of the Hiphil: “to be provided with the preference, to gain the superiority.” The translation, “I have maintained the place” (Hofm.), cannot be proved. אצל, at the side of, near, is explained from the idea of the protecting spirit standing by the side of his protege. The plural, “kings of Persia,” neither refers to Cyrus and Cambyses, nor to Cyrus and the conquered kings living with him (Croesus, etc.), nor to Cyrus and the prince, i.e., his guardian spirit (Hitzig). The plural denotes, that by the subjugation of the demon of the Persian kingdom, his influence not merely over Cyrus, but over all the following kings of Persia, was brought to an end, so that the whole of the Persian kings became accessible to the influence of the spirit proceeding from God and advancing the welfare of Israel.

Dan 10:14

With this joyful message the angel comes to Daniel, to open up to him what would befall his people in the last time. The punctuation of יקרה (shall befall) is according to יקרא (Gen 49:1); the Kethiv יקרה has the correct form. חימים בּאחרית as Dan 2:28, the Messianic world-time, in Dan 8:17 is called the time of the end. “For,” the angel adds, “the vision refers, or stretches itself out, to the days.” ליּמים, with the article, are the days of the אחרית (the latter time), the Messianic world-time. חזון is the revelation which in Dan 10:1 is called דּבר and מראה, the following revelation in Daniel 11. Kliefoth is incorrect in thinking on the revelations already given, Daniel 7, 8, 9, to Daniel, regarding which the angel now seeks to bring to him further understanding. For although those revelations stretch out to the last time, and the revelations in Daniel 11 only give further disclosures regarding it, yet neither does the angel who speaks to Daniel here thus represent the matter, nor does the form of the revelation Daniel 10-12, namely, the majestic appearance of the Angel of the Lord, not a common angel-revelation, correspond with this supposition. חזון also cannot, without further definition, refer to those earlier revelations; and the opinion that הבּין denotes the understanding, as distinguished from the revelation or proclamation, does not accord with the usual style of Daniel’s language. הבּין denotes here, as in Dan 8:16, the interpretation of the vision, which in both cases contains the things which shall befall the people of God in the future. Cf. Dan 9:22, where יבּין is used of the announcement of the revelation of God regarding the seventy weeks.

Dan 10:15-16

In these verses it is further related how Daniel was gradually raised up and made capable of receiving the revelation of God. The communication of the angel hitherto had not fully gained this object. Daniel “stood trembling,” but he could not yet speak. With his face bent towards the earth he was as yet speechless. Then one having the likeness of a man touched his lips, whereby he received the power of speech, and could address him who stood before him, and utter the complaint: “By the vision anguish, i.e., violent terror, has fallen upon me: woes are turned upon me.” For this style of speech cf. 1Sa 4:19, and for the matter itself, cf. Isa 21:3; Isa 13:8. For the following כּח עצרתּי ולא (and I have no strength, Dan 10:16), cf. Dan 10:8.

Dan 10:17-19

Therefore he may not talk with this Lord, i.e., with Him who appeared before him in such dread majesty; and he is yet in such a state, since all strength has departed from him and his breath has gone, that he fears he must die; cf. 1Ki 17:17. Then once more one like the appearance of a man touched him. אדם כּמראה is in reality = אדם בּני כּדּמוּת: both forms of expression leave the person of him who touched him undefined, and only state that the touching proceeded from some one who was like a man, or that it was such as proceeds from men, and are like the expression used in Dan 10:19, “a hand touched me.” From this it does not follow that he who spoke to him touched him, but only that it was a spiritual being, who appeared like to a man. After thus being touched for the third time (Dan 10:18), the encouragement of the angel that talked with him imparted to him full strength, so that he could calmly listen to and observe his communication.

Dan 10:20

But before he communicated to Daniel what would befall his people in the “latter days” (Dan 10:14), he gives to him yet further disclosures regarding the proceedings in the spirit-kingdom which determine the fate of nations, and contain for Israel, in the times of persecution awaiting them, the comforting certainty that they had in the Angel of the Lord and in the guardian angel Michael a strong protection against the enmities of the heathen world. Kliefoth supposes that the angel who speaks in v. 20 - Daniel 11:1 gives a brief resumé of the contents of his previous statement (Dan 10:12-14). But it is not so. These verses, 10:20-11:1, contain new disclosures not yet made known in Dan 11:12-19, although resembling the contents of Dan 10:13. Of the coming of the prince of Javan (v. 20 b), and the help which the angel-prince renders to Darius (Dan 11:1), nothing is said in Dan 10:13; also what the Angel of the Lord, Dan 10:20, says regarding the conflict with the prince of Persia is different from that which is said in Dan 10:13. In Dan 10:13 he speaks of that which he has done before his coming to Daniel; in Dan 10:20, of that which he will now do. To the question, “Knowest thou wherefore I come unto thee?” no answer follows; it has, however, an affirmative sense, and is only an animated mode of address to remind Daniel of that which is said in Dan 10:12-14, and to impress it upon him as weighty and worthy of consideration. Then follows the new communication: “and now will I return to fight with the prince of Persia,” i.e., to carry forward and bring to an end the victory gained for thee before my arrival over the demon of Persia, the spirit of the Persian kingdom.

The words which follow, 'וגו והנּה יוצא ואני (v. 20 b, and when I am gone forth, lo, etc.), present some difficulty. The ואני in comparison with אשׁוּב (will I return) points to a contrast, and והנּה plainly indicates that which shall begin with the יוצא אני. By this, the union of the יוצא ואני with that which goes before and the adversative interpretation of והנּה (v. Leng.) is excluded. But יוצא is interpreted differently. Hävernick, Maurer, and others understand it of going forth to war; only we must not then think (with Maurer) of the war against the prince of Persia. “For he will do that even now (in the third year of Cyrus), and at this time the coming of the prince of Grecia has no meaning” (Hitzig). Hofmann and Hitzig understand, therefore, יוצא, in contrast to בּא, of a going forth from the conflict, as in 2Ki 11:7 “they shall go forth on the Sabbath” is placed over against “that enter in on the Sabbath” in 2Ki 11:5; but in an entirely different sense. Hitzig thus renders the clause: “when I have done with the Persians, and am on the point of departing, then shall the king of Grecia rise up against me.” יון must then be the Seleucidan kingdom, and the שׂר the guardian spirit of Egypt - suppositions which need no refutation, while the interpretation of the words themselves fails by the arbitrary interpolation “against me” after בּא. According to Hofmann, the angel says that “he had to return and contend further with the prince of the people of Persia; and that when he has retired from this conflict, then shall the prince of the Grecian people come, compelling him to enter on a new war.” This last clause Hofmann thus more fully illustrates: “Into the conflict with the prince of the people of Persia, which the angel retires from, the prince of the Grecian people enters, and against him he resumes it after that the Persian kingdom has fallen, and is then also helped by Michael, the prince of the Jewish people, in this war against the prince of Grecia, as he had been in the war against the prince of Persia” (Schriftbew. i. pp. 333, 334f.). But Hitzig and Kliefoth have, in opposition to this, referred to the incongruity which lies in the thought that the prince of Javan shall enter into the war of the angel against the Persians, and assume and carry it forward. The angel fights against the demon of Persia, not to destroy the Persians, but to influence the Persian king in favour of the people of God; on the contrary, the prince of Javan comes to destroy the Persian king. According to this, we cannot say that the prince of Javan enters into the place of the angel in the war. “The Grecians and the Persians much rather stand,” as Hitzig rightly remarks, “on one side, and are adversaries of Michael and our שׂר,” i.e., of the angel who spake to Daniel. Add to this, that although יצא, to go out, means also to go away, to go off, yet the meaning to go away from the conflict, to abandon it, is not confirmed: much rather יצא, sensu militari, always denotes only “to go out, forth, into the conflict;” cf. 1Sa 8:20; 1Sa 23:15; 1Ch 20:1; Job 39:21, etc. We have to take the word in this signification here (with C. B. Michaelis, Klief., and Kran.), only we must not, with Kranichfeld, supply the clause, “to another more extensive conflict,” because this supplement is arbitrary, but rather, with Kliefoth, interpret the word generally as it stands of the going out of the angel to fight for the people of God, without excluding the war with the prince of Persia, or limiting it to this war. Thus the following will be the meaning of the passage: Now shall I return to resume and continue the war with the prince of Persia, to maintain the position gained (Dan 10:13) beside the kings of Persia; but when (while) I thus go forth to war, i.e., while I carry on this conflict, lo, the prince of Javan shall come (הנּה with the partic. בּא of the future) - then shall there be a new conflict. This last thought is not, it is true, expressly uttered, but it appears from Dan 10:21. The warring with the prince, i.e., the spirit of Persia hostile to Israel, refers to the oppositions which the Jews would encounter in the hindrances put in the way of their building the temple from the time of Cyrus to the time of Darius Hystaspes, and further under Xerxes and Artaxerxes till the rebuilding of the walls of Jerusalem by Nehemiah, as well as at a later time on the side of the Persian world-power, in the midst of all which difficulties the Angel of the Lord promises to guide the affairs of His people. יון שׂר is the spirit of the Macedonian world-kingdom, which would arise and show as great hostility as did the spirit of Persia against the people of God.

Dan 10:21

This verse is antithetically connected with the preceding by אבּל, but yet. The contrast, however, does not refer to the fears for the theocracy (Kranichfeld) arising out of the last-named circumstance (v. 20 b), according to which the angel seeks to inform Daniel that under these circumstances the prophecy can only contain calamity. For “the prophecy by no means contains only calamity, but war and victory and everlasting victory added thereto” (Klief.). C. B. Michaelis has more correctly interpreted the connection thus: Verum ne forte et sic, quod principem Graeciae Persarum principi successurum intellexisti, animum despondeas, audi ergo, quod tibi tuisque solatio esse potest, ego indicabo tibi, quod, etc. “The Scripture of truth” is the book in which God has designated beforehand, according to truth, the history of the world as it shall certainly be unfolded; cf. Mal 3:16; Psa 139:16; Rev 5:1. The following clause, אחד ואין, is not connected adversatively with the preceding: “there is yet no one ... “ (Hofmann and others), but illustratively, for the angel states more minutely the nature of the war which he has to carry on. He has no one who fights with him against these enemies (אלּה על, against the evil spirits of Persia and Greece) but Michael the angel-prince of Israel, who strongly shows himself with him, i.e., as an ally in the conflict (מתחזּק as 1Sa 4:9; 2Sa 10:12), i.e., renders to him powerful aid, as he himself in the first year of Darius the Mede had been a strong helper and protection to Michael.

Vision near the River Hiddekel. (b. c. 534.)

1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. 2 In those days I Daniel was mourning three full weeks. 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; 5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

This vision is dated in the third year of Cyrus, that is, of his reign after the conquest of Babylon, his third year since Daniel became acquainted with him and a subject to him. Here is,

I. A general idea of this prophecy (v. 1): The thing was true; every word of God is so; it was true that Daniel had such a vision, and that such and such things were said. This he solemnly attests upon the word of a prophet. Et hoc paratus est verificare—He was prepared to verify it; and, if it was a word spoken from heaven, no doubt it is stedfast and may be depended upon. But the time appointed was long, as long as to the end of the reign of Antiochus, which was 300 years, a long time indeed when it is looked upon as to come. Nay, and because it is usual with the prophets to glance at things spiritual and eternal, there is that in this prophecy which looks in type as far forward as to the end of the world and the resurrection of the dead; and then he might well say, The time appointed was long. It was, however, made as plain to him as if it had been a history rather than a prophecy; he understood the thing; so distinctly was it delivered to him, and received by him, that he could say he had understanding of the vision. It did not so much operate upon his fancy as upon his understanding.

II. An account of Daniel's mortification of himself before he had this vision, not in expectation of it, nor, when he prayed that solemn prayer ch. ix., does it appear that he had any expectation of the vision in answer to it, but purely from a principle of devotion and pious sympathy with the afflicted people of God. He was mourning full three weeks (v. 2), for his own sins and the sins of his people, and their sorrows. Some think that the particular occasion of his mourning was slothfulness and indifference of many of the Jews, who, though they had liberty to return to their own land, continued still in the land of their captivity, not knowing how to value the privileges offered them; and perhaps it troubled him the more because those that did so justified themselves by the example of Daniel, though they had not that reason to stay behind which he had. Others think that it was because he heard of the obstruction given to the building of the temple by the enemies of the Jews, who hired counsellors against them, to frustrate their purpose (Ezra iv. 4, 5), all the days of Cyrus, and gained their point from his son Cambyses, or Artaxerxes, who governed while Cyrus was absent in the Scythian war. Note, Good men cannot but mourn to see how slowly the work of God goes on in the world and what opposition it meets with, how weak its friends are and how active its enemies. During the days of Daniel's mourning he ate no pleasant bread; he could not live without meat, but he ate little, and very sparingly, and mortified himself in the quality as well as the quantity of what he ate, which may truly be reckoned fasting, and a token of humiliation and sorrow. He did not eat the pleasant bread he used to eat, but that which was course and unpalatable, which he would not be tempted to eat any more of than was just necessary to support nature. As ornaments, so delicacies, are very disagreeable to a day of humiliation. Daniel ate no flesh, drank no wine, nor anointed himself, for those three week's time, v. 3. Though he was now a very old man, and might plead that the decay of his nature required what was nourishing, though he was a very great man, and might plead that, being used to dainty meats, he could not do without them, it would prejudice his health if he were, yet, when it was both to testify and to assist his devotion, he could thus deny himself; let this be noted to the shame of many young people in the common ranks of life who cannot persuade themselves thus to deny themselves.

III. A description of that glorious person whom Daniel saw in vision, which, it is generally agreed, could be no other that Christ himself, the eternal Word. He was by the side of the river Hiddekel (v. 4), probably walking there, not for diversion, but devotion and contemplation, as Isaac walked in the field, to meditate; and, being a person of distinction, he had his servants attending him at some distance. There he looked up, and saw one man Christ Jesus. It must be he, for he appears in the same resemblance wherein he appeared to St. John in the isle of Patmos, Rev. i. 13-15. His dress was priestly, for he is the high priest of our profession, clothed in linen, as the high priest himself was on the day of atonement, that great day; his loins were girded (in St. John's vision his paps were girded) with a golden girdle of the finest gold, that of Uphaz, for every thing about Christ is the best in its kind. The girding of the loins denotes his ready and diligent application to his work, as his Father's servant, in the business of our redemption. His shape was amiable, his body like the beryl, a precious stone of a sky-colour. His countenance was awful, and enough to strike a terror on the beholders, for his face was as the appearance of lightning, which dazzles the eyes, both brightens and threatens. His eyes were bright and sparkling, as lamps of fire. His arms and feet shone like polished brass, v. 6. His voice was loud, and strong, and very piercing, like the voice of a multitude. The vox Dei—voice of God can overpower the vox populi—voice of the people. Thus glorious did Christ appear, and it should engage us, 1. To think highly and honourably of him. Now consider how great this man is, and in all things let him have the pre-eminence. 2. To admire his condescension for us and our salvation. Over all this splendour he drew a veil when he took upon him the form of a servant, and emptied himself.

IV. The wonderful influence that this appearance had upon Daniel and his attendants, and the terror that it struck upon him and them.

1. His attendants saw not the vision; it was not fit that they should be honoured with the sight of it. There is a divine revelation vouchsafed to all, from converse with which none are excluded who do not exclude themselves; but such a vision must be peculiar to Daniel, who was a favourite. Paul's companions were aware of the light, but saw no man, Acts ix. 7; xxii. 9. Note, It is the honour of those who are beloved of God that, what is hidden from others, is known to them. Christ manifests himself to them, but not to the world, John xiv. 22. But, though they saw not the vision, they were seized with an unaccountable trembling; either from the voice they heard, or from some strange concussion or vibration of the air they felt, so it was that a great quaking fell upon them, so that they fled to hide themselves, probably among the willows that grew by the river's side. Note, Many have a spirit of bondage to fear who never receive a spirit of adoption, to whom Christ has been, and will be, never otherwise than a terror. Now the fright that Daniel's attendants were in is a confirmation of the truth of the vision; it could not be Daniel's fancy, or the product of a heated imagination of his own, for it had a real, powerful, and strange effect upon those about him.

2. He himself saw it, and saw it alone, but he was not able to bear the sight of it. It not only dazzled his eyes, but overwhelmed his spirit, so that there remained no strength in him, v. 8. He said, as Moses himself, I exceedingly fear and quake. His spirits were all so employed, either in an intense speculation of the glory of this vision or in the fortifying of his heart against the terror of it, that his body was left in a manner lifeless and spiritless. He had no vigour in him, and was but one remove from a dead carcase; he looked as pale as death, his colour was gone, his comeliness in him was turned into corruption, and he retained no strength. Note, the greatest and best of men cannot bear the immediate discoveries of the divine glory; no man can see it and live; it is next to death to see a glimpse of it, as Daniel here; but glorified saints see Christ as he is and can bear the sight. But, though Daniel was thus dispirited with the vision of Christ, yet he heard the voice of his words and knew what he said. Note, We must take heed lest our reverence of God's glory, by which we should be awakened to hear his voice both in his word and in his providence, should degenerate into such a dread of him as will disable or indispose us to hear it. It should seem that when the vision of Christ terrified Daniel the voice of his words soon pacified and composed him, silenced his fear, and laid him to sleep in a holy security and serenity of mind: When I heard the voice of his words I fell into a slumber, a sweet slumber, on my face, and my face towards the ground. When he saw the vision he threw himself prostrate, into a posture of the most humble adoration, and dropped asleep, not as careless of what he heard and saw, but charmed with it. Note, How dreadful soever Christ may appear to those who are under convictions of sin, and in terror by reason of it, there is enough in his word to quiet their spirits and make them easy, if they will but attend to it and apply it.

Daniel Alarmed and Comforted. (b. c. 534.)

10 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.

CHAP. X.

Ver. 1. IN the third year of Cyrus King of Perſia] This whole chapter is but a Preface to the enſuing Prophecy, or viſional prediction, recorded in the two following chapters. It beginneth at the third year of Cyrus his Empire: and reacheth till the time of the Jews riſing from the duſt of their diſperſion, ſay ſome, to the end of the world, ſay others, with whom I concur.

A thing was revealed unto Daniel] Who now muſt needs be very ancient: yet at thoſe years (an hundred or more) gave himſelf to underſtand and ſearch into divine ſecrets. The more any one knoweth of God, the more he would ſtill know. Moſes newly come from the Mount, cryeth to God to ſhew him his glory. David, that gulf of holy learning, is oft at his Teach me thy ſtatutes, &c.

And the thing was true] i. e. Plain and proper: not as former viſions, figurative and obſcure.

But the time appointed was long] ſc. Till all be fulfilled, which will not be till the laſt judgment.

And he underſtood the thing] And ſo was the better able to propound it to the Church. For what a man doth not himſelf underſtand, he cannot well and fitly deliver to others.

And had underſtood the viſion] ſc. Given unto him: for unleſſe God give us both Sight and Light, we perceive not heavenly doctrine, neither indeed can doe.

Ver. 2. In thoſe dayes I Daniel was mourning] Though a great man ſtill, and in great account, yet not now ſo great at Court, as to hinder and defeat the malicious deſigns of Cambyſes his Counſellors; who being bribed by the Jews Adverſaries, put a ſtop to the Temple-work at Jeruſalem, Ezra. 4.1, 2, 3, 4. This diſaſter caſt good Daniel into his dumps, ſo that he faſted three full weeks (à tanto & tali, Abſtinet ab omni cura cultu que corporis, ſua ſponte. See the like, 1 Sam. 31.13. ſed non à toto) and longer might, had not the Angel taken him off by an anſwer of peace, ver. 12.

Three full weeks] Heb. weeks of dayes, to diſtinguiſh them from thoſe Seventy weeks of years, chap. 9.24.

Ver. 3. I ate no pleaſant bread] Bread he ate (for Animantis cujuſque vita in fuga eſt, life will fail if not maintained by food) but courſe bread, panem cibarium, atrum, & ſiligineum, and no more of that neither, then needs muſt. He voluntarily abridged himſelf of lawful delights, macerating and mortifying his fleſh, that he might communicate with his poor afflicted brethren, and pray the harder for them. Faſting enflameth prayer, and Prayer ſanctifieth faſting.

Neither did I annoint my ſelf at all; All delights of ſenſe muſt be laid aſ[illegible: 1 letter]ide in a time of ſolemn humiliation (but yet without annoyance, and uncomlineſſe) as muſick, mirth, perfumes, brave apparrel, 2 Sam. 12.20. Jon. 3.8. Exod. 33.4, 5, 6. 1 Kings 21.27. chearfulneſſe, outward joy, and pleaſure, Marke 2.20. Luke 5.35. with Mat. 9.15. Judg. 20.26. 1 Sam. 7.6. It is ſpoken of as a foul ſin, Iſa. 58.3. behold in the day of your Faſt ye find pleaſure.

Ver. 4. And on the four and twentieth of the firſt moneth] The day is thus noted, becauſe the matters here revealed were moſt memorable.

As I was by the ſide of the great river] Meditating, likely, (becauſe the City was full of noiſe and tumult) and praying, as Acts 16.13. Broughton giveth this reaſon, becauſe Seleucus Nicator, founder of the Seleucida, much ſpoken of in the enſuing viſion, built his chief City upon this river.

Which is Hiddekel] i. e. Sharp-ſwift: called alſo Tigris from the ſwifteſt of all beaſts the Tiger: Plin. l. 6. c. 7. but Curtius and Pliny ſay that Tigris in the Median language ſignifieth an Arrow. Here Daniel was perſonally preſent, and not viſionally only: See ver. 7.

Ver. 5. Then I lift up mine eyes and looked] Viz. After my long faſting, praying and meditating. So Moſes and Elias, thoſe great Faſters, met together with our Saviour gloriouſly in the Mount at his Transfiguration. It is abſtinence, not fulneſſe, that makes a man capable of heavenly viſions o[illegible: 1 letter] divine glory.

Behold a certain man] Heb one man, a ſingular man, a glorious perſon; Meſſias the Prince, deſcribed here by his habit and parts as a Judge, ſay ſome, or as a Prieſt, ſay others: See chap. 12.6, 7. Rev 1.13, 14, 15. & 10.5.

Cloathed in linnen] To ſhew his innocency and purity, as alſo his righteouſneſſes (Imputed and Imparted) wherewith he cloatheth his Saints, Rev. 19.8. that fine white linnen and ſhining.

Whoſe loins were girded with fine gold of Ʋphaz] Or of Ophir, Peru, haply, or Malaca, or Sophala. This golden girdle about his loines denoteth Chriſts ſtrength and alacrity, Pſal. 93.1. Luke 17.8.

Ver. 6. His body alſo was like the Beryl] Of an azure colour, like the heavens. The ſecond Adam is the Lord from heaven, 1 Cor. 15.47. Some render it the Chryſolite, which is of the colour of the Sea; to note, ſay they, his power to purge the Church by his Word, Spirit, and Judgements, as by the water of the Sea.

And his face as the appearance of lightning] Which both ſhineth and terrifieth, and ſoon appeareth from the one end of the heaven to the other, Matth. 24.27. Chriſt ſuddenly diſcovereth all things though never ſo remote, Pſal. 90.8. Ezek. 1.13.

And his eyes as lamps of fire] To note his omniſcience, his wrath alſo and readineſſe to revenge, Jer. 32.19

And his arms and his feet like in colour to poliſhed braſſe] To note his omnipotency in the execution of his wrath, whilſt he trampleth on his enemies,Scintillantes puriſſimè. as he that hath brazen arms and feet can eaſily break in pieces a potters veſſel.

Ser pitus 1. Maris. And the voice of his words like the voice of a multitude] Or, as the noiſe of many waters, Rev. 1.15. noting the efficacy of Chriſts doctrine: See Acts 2.4.

Ver. 7. And I Daniel alone ſaw the viſion] Holy Prophets alone are capable of holy viſions, 2 Pet. 1.19.

For the men that were with me ſaw not] Senſible they were of ſome alteration upon the waters, and ſomewhat wrought upon; not for their information, but ſeparation from Daniel, that he might more freely undergo the heavenly rapture. See the like, Acts 9.7.

But a great quaking fell upon them] Through ſenſe of ſin, and fear of wrath. This ſerved to ſhew the truth of the viſion.

Ver. 8. Therefore I was left alone] Daniel, though much affrighted, keepeth his ſtation, when the reſt fled and hid themſelves. Good is the counſel of the Apoſtle, Heb. 12.13. Make ſtraight ſteps unto your feet, leſt that which is halting be turned out of the way: but let it rather be healed.

For my comlineſſe, &c.] See chap. 7.15, 28. & 8.27.

Ver. 9. Yet heard I the voice of his words] What theſe words were, is not here expreſſed; but by comparing, they may be gathered to be the ſame with thoſe, chap. 8.18. bidding Gabriel to draw near, and ſpeak unto the Prophet.

Then was I in a deep ſleep] See chap. 8.18. The more the outward man is bound, the fitter he is for holy Communion with God, 2 Cor. 12.2, 3.

Ver. 10. And behold an hand touched me] i. e. The hand of the Angel Gabriel, who was ſent by Chriſt to dictate unto Daniel the Prophecy following. It is Chriſts uſe to ſignify Prophecyes by his Angel (Rev. 1.1, 2.) and this Angel is accordingly ſtrengthened by Michael, ver. 21. that is, by Chriſt.

Which ſet me upon my knees] In a praying poſture: but yet he continued trembling, ver. 11. and was not raiſed and reſtored but by certain degrees: the better to frame and fit him to a religious attention and docility.

Ver. 11. O Daniel, a man greatly beloved] Such ſhall know Gods ſecrets, Prov. 3.32. See chap. 9 23.

Stand upright] Heb. ſtand upon thy ſtanding. God by his Grace and Word will raiſe up thoſe that humble themſelves in his preſence.

Dejicit ut relevet. —

Ver. 12. Fear not Daniel] Diſquieting and expectorating ſears ſhould be laid aſide, 1 Joh. 4.18.

For from the firſt day] See on chap. 9.23. Let us but find a praying heart, and God w[illegible: 1 letter]ll preſently find a pittying heart, though he may delay for a ſeaſon to ſend in an anſwer. Though Danel heard nothing of his prayers for three-weeks ſpace, yet was the Angel at work all that while for the removal of impediments. Daniel in the mean-while wrought hard with God, as it is elſewhere ſaid of Jonathan, 1 Sam. 14.45.

And I am come for thy Word] Brought hither by thy prayers. God will come, but he will have his peoples prayers lead him into the field as it were.

Ver. 13. But the Prince of the Kingdom of Perſia withſtood me] By this Prince of Perſia ſome underſtand wicked Cambyſes; Melancthon. Oſiander. Pappus. Others, an evil Angel, that by his ſuggeſtions ſwayed Cambyſes to oppoſe and retard the reedifying of the Temple. There is a principal devil, Prince of this world: and there are, as ſome hold, Princes or Principal ſpirits in Countries and Nations under him, Eph. 6.12.

But loe Michael one of the chief Princes] i. e. Chriſt the Lord of Angels, head of the Church, chap. 12.1. Rev. 12.7. By theſe chief Princes may be underſtood the three Perſons in Trinity; or the created Angels. The Septuagint tranſlate the word [non-Latin text not transcribed], the chearful ones, who ſerve the Lord readily, freely, and joyfully in his wars, making Sion as dreadful to all her enemies, Pſal. 68.17. as thoſe Angels once made Sinai, at the delivery of the Law.

And I remained there with the Kings of Perſia] With Canmbyſes and his Councellors, to repreſſe their rage, and to blaſt their deſigns againſt the Church: which, when it is oppoſed, the holy Angels interpoſe, Pſal. 34.7.

Ver. 14. Now I am come] As it were with wearineſſe of flight, as chap. 9.21. See there. Comfort will come at length, Heb. 10.37.

In the latter dayes] Toward the end of their politie, and not long before the coming of the Meſſiah, who ſhall begin another age, and as it were a new world, Ezek. 38.8. Heb. 2.3.

Ver. 15. I ſet my face toward the ground, and I became dumb] Cohorrui totus, & vox faucibus haeſit. See how deeply Gods darlings are, eftſoones, affected at the hearing of his holy Word, H[illegible: 1 letter]b[illegible: 1 letter]k. 3.16.

Ver. 16. And behold one like the ſimilitude] i. e. The Angel in humane ſhape, as ver. 10.

Touched my lips] Reſtored unto me my ſpeech. Good affections wanting expreſſion ſhall have Gods furtherance.

And ſaid unto him that ſtood before me] i. e. To Chriſt, whom he had ſeen, ver. 5 6.

My ſorrows are turned upon me] Heb. my bowels which are even ſtrained, and ſtraitened.

And I have retained no ſtrength] It is ordinary with Gods people in their prayers to complain much of their own weakneſſe, Jer. 31.18.

Ver. 17. For how can the ſervant of th[illegible: 1 letter]s my Lord] Qui tantulus ſum, & tam imbec[illegible: 1 letter]llis. Gods praying ſervants uſe to ſpeak as broken men. They well underſtand 1. Their Diſtance. 2. Dependance.

Talk with this my Lord?] Prayer is a holy interparlance with the divine Majeſty: [non-Latin text not transcribed] 1 Tim. 2.1.

Ne[illegible: 1 letter]ther is there breath in me] I am hardly able to bear up▪ or breathe. Humane frailty cannot endure Gods preſence without fainting Rev. 1.17.

Ver 18. Then there came again and touched me] Not all at once, but by four degrees was Daniel raiſed. 1. He is ſet upon his knees and palms of his hands, ver. 10. an Emblem or Prayer. 2. He is cauſed to ſtand upon his feet, though trembling and ſilent, ver. 11.15 3. His mouth is opened to ſpeak, though not without much weakneſſe, fears and ſorrows, ver. 17. 4. He is fully ſtrengthned, here.Park. God loves to hold his praying people long in requeſt. He is alſo a God of Judgement, Iſa. 30.18. (one that well underſtandeth when and how to beſtow his favours:) Bleſſed are all they that wa[illegible: 1 letter]t for him.

Ver. 19. Be ſtrong▪ yea be ſtrong] Holy Angels are ready to ſtrengthen ſuch, as are ready to faint in holy duties.

Ver. 20. Knoweſt thou wherefore I came unto thee?] q.d. I told thee that before, ver. 14. and I look thou ſhouldeſt remember it.

I will return to fight with the Prince of Perſia] To defeat and prevent his tyranny and cruel intents againſt thy people (ſee ver. 13.) not without the devils hand and help.

And when I am gone forth] ſc. Out of Perſia.

Loe the Prince of Graecia] Great Alexander, whom I will fetch in, ſo that the Perſians ſhall have henceforth little leiſure or mind to meddle with the Jews. There were other Grecian Captains alſo before Alexander who found the Perſians ſomewhat to do, as Leonides, Miltiades, Themiſtocles: but he overturned their Monarchy.

Ver. 21. In the Scripture of truth] i e. Ex uſu ſorenſi. In Gods infallible and unchangable decree, which (for our apprehenſion) are here compared to court rolles and Records. And Gods Providence (which is nothing elſe but the carrying on of his decree) is that Helm which turneth about the whole ſhip of the Univerſe.

And there is none — but Michael your Prince] But how many reckon we him at? as that King once ſaid of himſelf to his fearful ſoldiers. He alone is a whole army of men, Van and Rear both, Iſa. 52.12.