Daniele 10:20 Commento

This chapter and the two next (which conclude this book) make up one entire vision and prophecy, which was communicated to Daniel for the use of the church, not by signs and figures, as before (ch. 7 and 8), but by express words; and this was about two years after the vision in the foregoing chapter. Daniel prayed daily, but had a vision only now and then. In this chapter we have some things introductory to the prophecy, in the eleventh chapter the particular predictions, and Dan 12:1-13 the conclusion of it. This chapter shows us, I. Daniel's solemn fasting and humiliation, before he had this vision (Dan 10:1-3). II. A glorious appearance of the Son of God to him, and the deep impression it made upon him (Dan 10:4-9). III. The encouragement that was given him to expect such a discovery of future events as should be satisfactory and useful both to others and to himself, and that he should be enabled both to understand the meaning of this discovery, though difficult, and to bear up under the lustre of it, though dazzling and dreadful (Dan 10:10-21).

INTRODUCTION TO DANIEL 10 This chapter is an introduction to the prophecies contained in the two following chapters; and begins with an account of Daniel's mourning and fasting, preparatory to the vision he had, Dan 10:1, and of the appearance of Christ to him, with the time and place of it; who is described by his clothing, and the several parts of his body, which were very glorious, he appearing in a human form, Dan 10:4, then follows an account of the effects it had upon him, Dan 10:7, and of what encouragement and strength he received from him, by words and touches, to listen to what he said; and to expect a discovery and an understanding of things of moment and importance, which should be in future times, Dan 10:10.

Then said he, knowest thou wherefore I come unto thee?.... He had told him before, Dan 10:12, that it was on account of his prayers, and to bring an answer to them; and particularly to inform him what would befall his people in the latter day; and now, lest, through the hurry of his spirits, he had not observed it, or had forgot it, he reminds him of it, to stir up his desire the more after the knowledge of particulars, which he was now about to relate unto him: and now will I return to fight with the prince of Persia; the evil spirit, in the court of Persia, he had been contesting with before, and had got the better of by the help of Michael; but since this good angel had been with Daniel, the evil one had been working upon the king and counsellors of Persia, and had wrought them up to an indifference unto, or carelessness about, the affairs of the people of the Jews, and to listen to their adversaries, whereby the building of the city and temple went on heavily and slowly; and so things were, through the evil influence of Satan, more or less, until the twentieth year of Artaxerxes Longimanus: and, indeed, Satan was continually soliciting mischief against the Jews, and stirring up enemies to them in the court of Persia, as long as that monarchy lasted, though he had not always the wished for success; the times of Esther and Mordecai are a proof of this: and when I am gone forth, lo, the prince of Grecia shall come; meaning, when he was gone forth from the court of Persia, having done his business he was sent about; confounded the schemes and baffled the designs of the evil spirit, conquered him, and obliged him to give way, and cease from being troublesome any more, and obtained peace and rest for the Jews, and settled their affairs: the Persian monarchy being translated to the Grecians, the evil spirit began to work among them, to put them on doing mischief to the people of God; as in Alexander himself, who set out against them, but was pacified by the meeting of the high priest; and more especially in his successors; and above all in Antiochus, who was a violent persecutor of them; which this clause, as well as the following prophecy, has a respect unto.

23. He says then: "In the third year of Cyrus king of Persia, a word was revealed unto Daniel, whose name was Belshazzar; and the word was true, and great power and understanding were given him in the vision. In those days I Daniel was mourning three weeks of days. I ate no pleasant bread, neither came flesh nor wine into my mouth, neither did I anoint myself at all, till three weeks of days were fulfilled. On the fourth day of the first month I humbled myself," says he, "one and twenty days," praying to the living God, and asking of Him the revelation of the mystery. And the Father in truth heard me, and sent His own Word, to show what should happen by Him. And that took place, indeed, by the great river. For it was meet that the Son should be manifested there, where also He was to remove sins. 24. "And I lifted up mine eyes," he says, "and, behold, a man clothed in linen." In the first vision he says, "Behold, the angel Gabriel (was) sent." Here, however, it is not so; but he sees the Lord, not yet indeed as perfect man, but with the appearance and form of man, as he says: "And, behold, a man clothed in linen." For in being clothed in a various-coloured coat, he indicated mystically the variety of the graces of our calling. For the priestly coat was made up of different colours, as various nations waited for Christ's coming, in order that we might be made up (as one body) of many colours. "And his loins were girded with the gold of Ophaz." 25. Now the word "Ophaz," which is a word transferred from Hebrew to Greek, denotes pure gold. With a pure girdle, therefore, he was girded round the loins. For the Word was to bear us all, binding us like a girdle round His body, in His own love. The complete body was His, but we are members in His body, united together, and sustained by the Word Himself. "And his body was like Tharses." Now "Tharses," by interpretation, is "Ethiopians." For that it would be difficult to recognise Him, the prophet had thus already announced beforehand, intimating that He would be manifested in the flesh in the world, but that many would find it difficult to recognise Him. "And his face as lightning, and his eyes as lamps of fire; "for it was meet that the fiery and judicial power of the Word should be signified aforetime, in the exercise of which He will cause the fire (of His judgment) to light with justice upon the impious, and consume them. 26. He added also these words: "And his arms and his feet like polished brass; "to denote the first calling of men, and the second calling like unto it, viz. of the Gentiles. "For the last shall be as the first; for I will set thy rulers as at the beginning, and thy leaders as before. And His voice was as the voice of a great multitude." For all we who believe on Him in these days utter things oracular, as speaking by His mouth the things appointed by Him. 27. And after a little He says to him: "Knowest thou wherefore I come unto thee? And now will I return to fight with the prince of Persia. 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, and I left him there. For from the day that thou didst give thy countenance to be afflicted before the Lord thy God, thy prayer was heard, and I was sent to fight with the prince of Persia: "for a certain counsel was formed not to send the people away: "that therefore thy prayer might be speedily granted, I withstood him, and left Michael there." 28. And who was he that spake, but the angel who was given to the people, as he says in the law of Moses: "I will not go with you, because the people is stiff-necked; but my angel shall go before along with you? " This (angel) withstood Moses at the inn, when he was bringing the child uncircumcised into Egypt. For it was not allowed Moses, who was the eider (or legate) and mediator of the law, and who proclaimed the covenant of the fathers, to introduce a child uncircumcised, lest he should be deemed a false prophet and deceiver by the people. "And now," says he, "will I show the truth to thee." Could the Truth have shown anything else but the truth?

"To fight with the prince of Persia." For from the day that thou didst humble thyself before the Lord thy God thy prayer was heard, and I was sent "to fight with the prince of Persia." For there was a design not to let the people go. Therefore, that thy prayer might be speedily answered, "I stood up against him."

Each nation has a guardian angel over them, so that they may not be harmed by the demons.… Therefore, the prince of the Greeks was also in the presence of God so that he himself heard the prophecies that were spoken concerning Alexander and those after him who would rule the world.

Verse 20. "'Dost thou know why I have come to thee? And now I will return to fight against the prince of the Persians.'" What he means is this: I have indeed come to teach thee of the things thou hast received in answer to prayer; but I am going to return once more to contend against the prince of the Persians in the sight of God, for he is unwilling that thy people be released from captivity. "For (Vulgate: Therefore) as I was coming away, the prince of the Greeks appeared and entered in (Vulgate: and came up)." He means, "I myself was departing from God's presence in order to announce to thee the events which are to befall thy people in the last days; and yet I am still not secure, since the prince of the Persians stands to plead against the granting of thy petitions and the acceptance of my advocacy on thy behalf. And behold, the prince of the Greeks, or Macedonians, had just come, and he entered in before God's presence to lodge accusation against the prince of the Medes and Persians, in order that the kingdom of the Macedonians might succeed in their place." Truly marvelous are the secret counsels of God, for it indeed came to pass that after the Jewish people had been freed from captivity, Alexander, king of the Macedonians, slew Darius and overthrew the kingdom of the Persians and Medes, so that the prince of the Greeks did overcome the prince of the Persians.

This and the two following chapters give an account of Daniel's last vision, wherein the succession of the Persian and Grecian monarchies is described, together with the wars that should take place between Syria and Egypt under the latter monarchy. The last part of the vision (from Dan 11:36) seems to relate chiefly to the persecutions of the Church in the times of Antichrist, till it be purified from all its pollutions; after which will follow that glorious kingdom of the saints spoken of in the seventh and eighth chapters. This chapter begins with an account of Daniel's fasting and humiliation, Dan 10:1-3. Then we have a description of the Divine person who appeared to the prophet, not unlike him who appeared to the apostle in the isle of Patmos, vv. 4-21. See Rev 1:10-16.

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).

DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21) 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 Dan. 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 Dan 8:1-14. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (Dan 10:11, Dan 10:14), to make him understand it. Probably Daniel was no longer in office at court; for in Dan 1:21, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on Dan 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.

Knowest thou wherefore--The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Dan 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].

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 10:1-11:2a). (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 11:2b-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.

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 resum 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. 20b), 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. 20b, 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. Hvernick, 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 Kg2 11:7 "they shall go forth on the Sabbath" is placed over against "that enter in on the Sabbath" in Kg2 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. Sa1 8:20; Sa1 23:15; Ch1 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.