Daniel 10

The three following chapters contain the last vision of Daniel’s prophecy, wherein the several successions, both of the Persian and Grecian monarchies, are represented, together with the wars that should be raised between the kings of Syria and Egypt under the latter monarchy, as far as the times of Antiochus Epiphancs: who being the type and forerunner of antichrist, (as hath been observed upon chap, viii.) the latter part of the vision from xi. 30. seems chiefly to relate to the persecutions of the church in the times of antichrist, till its being finally cleansed from all those profanations, as the temple of Jerusalem was purified from the pollutions of Antiochus: after which will follow that kingdom of the saints mentioned vii. 18. 27. of this prophecy.

Daniel 10:1

JLn the third year of Cyrus king of Persia.) Daniel must now have been above ninety years of age; he could not be less than twenty when he was carried captive (see the Preface to this Commentary), and that was seventy-three years before the date of this vision: which was the last Daniel saw, and it is not likely he himself survived it long. Whose name was Belteshazzar.] See i. 7.. „ And the thing ivds true.] Or certain. (See ver. 21. xi.2. and compare viii. 2G. Rev. xix.9.).. But the time appointed was long.] Sec ver. 14v.and the note upon xii. 4. And he understood the thing, and had understanding of the vision.] He had a clear view of the succession of the Persian and Grecian monarchies, and of the series, of the kings of Syria and Egypt under the latter of. them: although the remaining parts of the vision were obscure, especially with respect to their final event. (See xii. 8.)

Daniel 10:2

In those days I Daniel was mourning three full weeks. The reason of Daniel’s fasting and mourning seems to be, because the adversaries of the Jews began to obstruct the building of the temple. (See Ezra iv. 4, 5.) This made Daniel deprecate God’s judgments in so solemn a manner. Tliree full weeks.] The Hebrew reads, Three weeks of days. So we read of. a month qf days, Gen. xxix. 14. Numb. xi. 20. where the English reads, a whole month. But the phrase may be used here to distinguish them from the weeks of years prophesied of in the ninth chapter..

Daniel 10:3

I ate no pleasant bread, &c. This is expressed by chastening himself, ver. 11. and by afflicting the soid with fasting, Lev. xvi. 29. xxiii. 27. Isa. Iviii. 3. Neither did I anoint myself at all.] As the Persians used to do constantly. (See Plin. Nat. Hist lib. xiii. cap. 1.)

Daniel 10:4

In the four-and-twentieth day of the first month. According to the Jewish computation, which was the month Nisan, beginning about our 10th of March. The commentators observe from hence, that Daniel’s fast fell upon the time of the paschal solemnity; and therefore the Jews did not think themselves obliged to keep their solemn festivals any where but in their own country, and at the place appointed by God for that purpose. I was by the side of the great river, which is Hiddekel.] The same with Tigris. (See Gen. ii. 14.) This was near Shushan, where Daniel probably resided. /(See the note upon viii. 2.)

Daniel 10:5

1 lifted up mine eyes. Being by the riveT-side in a deep contemplation, I looked up and saw a person appear before me, placed in the air above the waters, or hovering over them. (See xii. G. and compare Rev. x. 2. 5.) Behold a certain man clothed in linen, whose loins were girt about with fine gold of Uphaz.] He appeared in the habit of a high-priest. (See Exod. xxviii. 4. 39. xxix. 5.) The description St. John gives of Christ as high-priest of the church, Rev. i. 15: seems to be taken from this place of Daniel, which proves that the person here described can be no other than the Son of God: which may be farther.confirmed by comparing the person described here, and xii. 5, G. with Rev. x. 2. 5, G. who is there represented as setting his right foot upon the sea, and his left upon the land, as sovereign Lord of both elements. (Compare Matt, xxviii. 19.) Concerning the fine gold of Uphaz, see the note upon Jer. x. 9. Ver. G. His body tvas like the beryl.] Of an azure, or skycolour/mixed with a bright green. (See Ezek. i. 1G.) His arms and his feet were in colour like to polished brass.],® [chap. X. Of a bright flaming colour. (Sec Psal. civ. 4. Ezek. i. 7. Rev. i. 15. x. 1.) - And the voice of his words, as the voice of a multitude.] Great and powerful. (Compare Ezek. i. 24. Rev. i. 15. x. 3.)

Daniel 10:7

The men that ivere with me saw not the vision, but a great quaking fell upon them, &c. They were seized with such terror and astonishment, that they m^de what haste they could to get out of the reach of such an amazing sight- (Compare Acts ix. 7.)

Daniel 10:8

Tliere remained no strength in me. I fell into a swoon or fainting fit. (See ver. 9.) • My comeliness was turned in me into corruption.] Or, my vigour, as the margin reads to a better sense. So the word is used Prov. v. 9. where our translation renders it, thine honour, but it should be translated thy strength, or vigour, as appears by comparing that verse with the parallel text, Prov. xxxi. 3.

Daniel 10:9

mien I heard the voice of his words, then tvas I in a deep sleep on my face. The very sound of his words put me into a fainting fit. (See viii. 18.)

Daniel 10:10

And, behold, a hand touched me, &c. This seems to be a distinct appearance from that described ver. 5. not so terrible, but nearer approaching to a human form: (sec ver. 16.) and may probably be supposed to’be the angel Gabriel, who had been sent to Daniel upon the like occasions: (See viii. 17, 18. ix. 21.) The Logos, or Son of God, in the representations made of him in the Old Testament, usually appears with a retinue of angels attending him. (See Gen. xviii. 2.) And in this prophecy (viii. 13, &c.) we have a vision of several angels attending upon one principal one. (Compare xii. 5.) The same retinue of angels may be observed" in Zecharys visions, i. 8 — 10. 12, 13. ii. 3, 4. 8. iii. 2. 4. 7. The angel who now appeared to Daniel, putting forth his hand, raised him from the ground, and restored him to his former strength in some degree. (See viii. 18. ix. 21. Jer. i. 9. Ezek! ii. 2. Rov. i. 17.)

Daniel 10:11

O Daniel, a man greatly beloved^. See ix. 23. Understand the words that I speak unto thee— for unto thee am I now sent.] Though this angel was inferior to that eminent person described ver. 5. yet he being the angel that informs Daniel of all those matters contained in the following chapter, and the beginning of the twelfth, ( the man clothed in linen, speaking nothing but what is related xii. 7.) he may properly take the whole business of tho vision upon himself, as he does here and in the following verse. And Jam come for thy words.] To give an answer to thy requests, by the direction of that Divine person, (ver. 5;) upon whom 1 attend. (Compare viii. 15—17. ix. 22.)

Daniel 10:12

From the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, &c. As God graciously answered those prayers thou madest in thy former humiliation occasioned by thy searching out the time allotted for the captivity of thy people: (sec ix. 2. 22, 23.) so now God is pleased, in answer to thy repeated humiliation and solicitous concern for thy people, to send me to inform thee what shall be their state and condition in afteitimes.

Daniel 10:13

But the princes of the kingdom of Persia withstood me. The princes of the kingdom of Persia and Grccia, mentioned hero and ver. 20. are generally supposed to be the guardian or tutelar angels of those several countries. That there were such tutelar angels, not only over private persons, (see Acts xii. 15.) but likewise over provinces and kingdoms, was an opinion generally received. The/our spirits mentioned Zcch. vi. 5. seem to be the guardian angels of the four great empires. Every heathen nation thought their country under the peculiar protection of some tutelar deity: and they looked upon the God of the Jews to be no other than that Deity who presided over that nation. (Sec 1 Sam. iv. 8. 1 Kings xx. 23. 28. 2 Kings xviii. 33—35. Isa. x. 10, 11.) This notion was very much’countenanced by a passage in Deutcronomy > xxxii. 8. where the Septuagint translate the text thus: Wlien the Most High divided the nations their inheritance — he set, the bounds of the people according to the number of the angels of God, for the Lord’s portion is his people. As if the dense werc;That the government of oth^rnsftibhswas committed to so many tutelar angels, whereas Israel was under the immediate care and government of God himself. The opinion I have been hitherto explaining-supposcs the presiding angels here mentioned to have been good angels: from whence it follows, that the occasion of their contention was because neither party was as yet acquainted with, the Divine will, to which they were already to submit. (Sec this point largely treated of by Petavius, Dogm. Theolog. torn. iii. lib. ii. dc Angelis, cap. 8.) But others suppose those princes or angels who opposed Michael and Gabriel to be evil spirits, such as are described, by St. Paul under the names of the rulers of the darkness of this world, having their residence in the lower regions of the air, (Ephes. ii. 2. vi. 12.) These evil spirits are sometimes represented as part of the heavenly host, both in respect to their original station, and because these are the instruments of Providence, and have a command over the inferior world, as far as God’thinks fit to permit. (Sec 1 Kings xxii. 19, &c. Job i. 6. 12, &c.) They are likewise represented as accusers of good men before God, and as aggravating their faults, in order to have them delivered over to them, as the executioners of God’s judgments. (See Job i. 11. ii. 5. Zcch. iii. 1. Rev. xii. 10.) If we follow this opinion, the contest here will be of the same nature with that of the angel and Satan, Zcch. iii. 1. and with the dispute that Michael the archangel had with the devil about the body of Moses, mentioned in St. Jude’s Epistle, ver. 9. TJte prince of the kingdom of Persia withstood me oneand-twenty days.] The Persians, upon the solicitation of the Jews’ enemies, had put a stop to the building of the temple, all the time of Daniel’s humiliation. (See the note upon ver. 2.) And the tutelar genius of that empire still insisted that they might be kept underthose hardships, while the angel Gabriel was doing them all the good offices he could. In like manner, Satan is represented as eagerly opposing the rebuilding the temple, and the restoration of the Jewish nation, Zech. iii. 1, 2. But, lo! Michael, one of the chief princes, came to help me.] Michael is -styled an archangel by St. Jude, ver. 9. and a great prince that stands up for the ohildren of thy people, xii. 1. of this prophecy. -Christ himself, as he is often represented under the character of an angel, so he is described under the name of Michael, Rev. xii. 7. But in UlylllZGu uy IVIICruSOTl \G/ CHAP, X.] UPON DANIEL. this and the parallel texts of Daniel, the name rather denotes some principal angel, whom the Jews looked upon as the guardian angel of their nation. (See ver. 21. and xii. 1.) And remained there with the kings of Persia.’] I still continued to oppose any motions the tutelar genii of Persia might make in prejudice of the Jews. The word king is equivalent in Hebrew to prince or governor. (See vii. 17. Jer. xxv. 20, &c. 1 Kings xxii. 47.)’…

Daniel 10:14

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. Daniel was solicitous about the present state of his people. (See ver. 2.) The vision informs him, first, that the empire shall be translated from the Persians to the Greeks, (xi. 3.) and then what should be the. condition of the Jews under Alexander’s" successors, the kings of Syria and Egypt; one of which, viz. Antiochus Epiphanes, should be a figure of antichrist, who should disturb the state of the Christian church in the latter times of the world. (See ver. 1. and compare xii. 4. 8.)

Daniel 10:15

I set my face towards the ground, and. I became dumb.* I was, perfectly astonished, and deprived of all sense. (See ver. 1G, 17. and compare viii. 18.) iq;t Ver. 1G. Then one like the similitude qf the sons of men touched my lips.] One that appeared in a human form, the same angel that touched inc. with his hand before, (see ver. 10.) restored my speech to me, which my fright and concern had quite deprived me of. TJien I opened my mouth, and said xinto him that stood before me.] Compare viii. 15. This angel stood upon the earth near Daniel, not above the.waters of the river, as the person did whose appearance was so glorious: ver. 5..>,, O my lord, by the vision my sorrows are turned upon me, &c] See ver. 8.:,

Daniel 10:17

How can the servant of this my lord, talk with this my lord. .How can thy servant, a poor mortal man, maintain a discourse with a person of your rank and. dignity? (See Noldius, p. 353.) The words may be translated thus, IIow can the servant of this. my lord, talk with that my. lord? i. e. with.the other person that.first appeared to me with so majestic a presence; at whose sight I was perfectly confounded: (ver. 5. 9.) the pronoun zeh, when it is doubled, often signifies two distinct persons or things. (SeeExod.xiv.20.Ecclcs.vi.3.vii.l4.18.Isa. vi.3.)

Daniel 10:19

O man greatly beloved, fear not; peace be unto thee. Thou needest not be under such terrible apprehensions, as if this vision did portend thee some mischief; (see Judg. vi. 22. xiij. 22.) for it is a peculiar, token of God’s favour to thee, (See, ver. 11.)

Daniel 10:20

Knowest thou wherefore I am come to thee?~\ viz. To make thee understand what shall befal thy people in the latter days: (ver. 14.) Now ivill I return to fight with the prince of Persia.] Or, I shall again fight, or contend, with the prince of Persia: in which sense the verb shub, return, is often used. (See ix. 25.) And when I am gone forth, lo, the prince of Grecia shall come.] When I am gone forth from the Divine presence, the tutelar angel of the Grecian empire will appear in the court of heaven, and offer his reasons for translating the empire from the Persians to the Greeks, that the Jews may enjoy the benefits of their dominion: as a government that will be more favourable to them than the Persian emperors were. Alexander and some of lus successors bestowed many favours upon the Jews, as may be seen in Josephus’s Antiq. lib. xi. cap. ult. lib. xii. cap. 2, 3…

Daniel 10:21

But I ivill shew thee that xvhich is noted in the Scripture of truth. Or, In the writing x of truth: i. e. what is certain and irrevocable. God’s decrees are spoken of as if they were committed to writing, and registered in a book. (See Dcut. xxxii. 34. Psal. lvi. 8. Jsa. lxv.’ 6. Mai. iii. 16.).. And there is none that holdeth with me.in these things, bat Michael your prince.] None of the. guardian or tutelary.angels, who have the care and presidency of other nations committed to them, join with me in defending the cause of the Jewish nation, but Michael your prince and protector. (See xii. 1.) St. Jerome, in his commentary upon the thirteenth verse, supposes the prince of Persia to oppose the Jews upon account of their sins, which reason may be applied to other guardian angels or ministering spirits.