Commentari biblici

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 (Da 7:1-8:27), 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 Da 12:1-13 the conclusion of it. This chapter shows us, I. Daniel's solemn fasting and humiliation, before he had this vision, Da 10:1-3. II. A glorious appearance of the Son of God to him, and the deep impression it made upon him, Da 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, Da 10:10-21.

Analysis of the Chapter

This chapter introduces the last revelation made to Daniel, and is "merely" introductory to the disclosures made in the two following chapters. The whole extends to the time of the coming of the Messiah, embracing a detail of the principal historical events that would occur, and closes with some fearful allusions to the ultimate results of human conduct in the day of judgment, and to the great principles on which God governs the world. The contents of this introductory chapter are as follows:

(a) The statement of the time when the revelation occurred, Daniel 10:1. This was in the third year of Cyrus king of Persia, subsequently, therefore, to the visions in the previous chapters, and after the order had been given by Cyrus for the restoration of the Jews, Ezra 1:1.

(b) The particular period when this occurred was when Daniel was observing a fast that continued through three weeks, Daniel 10:2-3. This was at the passover, the first month in their ecclesiastical year, and the fast was observed by Daniel, evidently, on account of the sins and the calamities of his people.

(c) The place where this occurred, Daniel 10:4. He was by the side of the river Hiddekel or Tigris. Why he was there he does not say. But it is to be remembered that he seems to have been employed on some occasions in other parts of the empire than Babylon; and one of his former visions occurred on the banks of a river that flowed into the Tigris - the river Ulai. See the notes at Daniel 8:2. Indeed, it would appear that the banks of rivers were not unfrequently the places to which the prophets resorted, or where they were favored with their visions. They were retired places, and were on many accounts favorable for devotion. Compare Ezekiel 1:1; Acts 16:13. See also Revelation 22:1-2.

(d) While there, engaged in his devotions, Daniel saw a man, who suddenly appeared to him, clothed in linen, and girded with a belt of gold. Those who were with him fled astonished, and left him alone to contemplate the vision, and to receive the communication which this glorious stranger had to make to him. The effect of this vision on himself, however, was wholly to overcome him, to prostrate him to the earth, and to render him insensible, until the angel touched him, and raised him up, Daniel 10:4-10. In all this there is nothing unnatural. The effect is such as would be produced in any case in similar circumstances, and it has a striking resemblance to what occurred to Saul of Tarsus on his way to Damascus (Acts 9:3-4; Acts 22:7-9; and to John in the visions of Patmos, Revelation 1:10-17.)

(e) He who had thus appeared to Daniel proceeded to state to him the design for which he had come, Daniel 10:11-14. The prayer of Daniel, he said, had been heard the first day in which he had given himself to these solemn acts of devotion. He had himself been commissioned at that time to come to Daniel, and to disclose the events which were to occur. During a period of twenty-one days, however, in which Daniel had been engaged in this season of devotion, he had been withstood by "the prince of the kingdom of Persia," and had been detained until Michael, one of the chief princes, had interposed to release him, and he had now come, at last, to make known to Daniel what would occur to his people in the latter days. The nature of this detention will, of course, be considered in the notes at Daniel 10:13.

(f) Daniel then Daniel 10:15-17 describes the effect which this vision had on him, rendering him unable to converse with him who had thus appeared to him.

(g) The heavenly messenger then touched him, and bade him be of good courage and be strong Daniel 10:18-19, and then said that he would return and fight with the prince of Persia, after having stated what was "noted in the Scripture of truth," Daniel 10:20-21.

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 Daniel 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, Daniel 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 Revelation 1:10-16.

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, Daniel 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, Daniel 10:4, then follows an account of the effects it had upon him, Daniel 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, Daniel 10:10.

X.

This and the two following chapters form the concluding section of the book of Daniel. The vision occurred two years after the departure of the exiles from Babylon, and at a time when those who were rebuilding the city were beginning to experience the “troublous” times spoken of in Daniel 9:25. This section is partly supplemental to Daniel 8, 9, and introduces details with regard to the fourth Empire, certain features of Daniel 7 being developed. The date of the vision is the third year of Cyrus, the prophet continuing to be known by the name which he had received more than seventy years previously.

CHAP. 10–12. HISTORY OF THE SELEUCIDAE AND PTOLEMIES. REIGN OF ANTIOCHUS EPIPHANES, AND HIS TREATMENT OF THE JEWS. ADVENT OF THE KINGDOM OF GOD

These three chapters form a whole, describing a vision of Daniel in the third year of Cyrus, by the Ḥiddeḳel (the Tigris), and (ch. 11, 12) the revelations respecting the future which Daniel received in it from an angel. Daniel had fasted for 21 days, when he fell into a state of trance or vision, in which he saw a shining being standing before him, who told him that he had been sent in answer to his prayers, but that he had been prevented from reaching him before by the opposition of the ‘prince’ (i.e. the guardian-angel) of Persia; with the help of Michael, the ‘prince,’ or guardian-angel, of the Jews, he had at length been able to start on his mission, and he was now here in order to give Daniel a revelation concerning the future (Daniel 10:1-19). After a few introductory words (Daniel 10:20 to Daniel 11:1), the revelation follows in Daniel 11:2 to Daniel 12:4 (there should be no break either at Daniel 10:21 or at Daniel 11:45), a solemn concluding statement respecting the duration of the coming period of trial being given in the concluding dialogue, Daniel 12:5-13.

This, the last vision contained in the Book, is also the most circumstantial; both the history of the Diadochi, and also the events of Antiochus Epiphanes’ own reign, being described in much greater detail than had been given before (Daniel 11:2-45), and the felicity to begin afterwards being more distinctly outlined (Daniel 12:1-3).

(1) Daniel 10:1 to Daniel 11:1. Introductory. Daniel’s vision, and his colloquy with the shining angel.

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; Eph 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.

In the third year of Cyrus, king of Persia - In regard to Cyrus, see the notes at Isaiah 41:2. In Daniel 1:21, it is said that "Daniel continued even unto the first year of king Cyrus." But it is not necessarily implied in that passage that he "died" then. It may mean only that he continued in authority, and was employed, in various ways, as a public officer, until that time. See the note at that passage. For anything that appears, he may have lived several years after, though, for causes now unknown, he may have retired from the court after the accession of Cyrus. This vision may have occurred when he was no longer a public officer, though the whole narrative leads us to suppose that he had not lost his interest in the affairs of the Jewish people. He may have retired on account of age, though his declining years would be naturally devoted to the welfare of his people, and he would embrace any opportunity which he might have of doing them good.

A thing was revealed unto Daniel - A revelation was made to him. The occasion on which it was done is stated in the next verse. It was when he was earnestly engaged in prayer for his people, and when his mind was deeply anxious in regard to their condition.

Whose name was called Belteshazzar - See the notes at Daniel 1:7. The name Belteshazzar was probably that by which he was known in Babylon, and as this prophecy was perhaps published in his own time, the use of this name would serve to identify the author. The name "Daniel" would have been sufficient to give it currency and authority among his own countrymen.

And the thing was true - That is, it would be certainly accomplished. This expresses the deep conviction of the writer that what was revealed in this vision would certainly come to pass. In his own mind there was no doubt that it would be so, though the time extended through many years, and though it could not be expected that it would be complete until long after his own death. Perhaps the declaration here is designed to bring the weight of his own authority and his well-known character to pledge his own word, that what is here said would be accomplished; or, as we should say, to stake his veracity as a prophet and a man, on the fulfillment of what he had affirmed. Such an assertion might be of great use in consoling the minds of the Jews in the troubles that were to come upon their nation.

But the time appointed was long - Margin, "great." There is considerable variety in the translation and interpretation of this passage. The Latin Vulgate renders it, "fortitudo magna." The Greek, "And the power was great." The Syriac, "And the discourse was apprehended with great effort, but he understood the vision." Luther, "And it was of great matters." Lengerke, "And the misery (Elend) is great;" that is, the distress of the people. Bertholdt renders it, "Whose contents pertained to great wars." This variety of interpretation arises from the word rendered in our version "the time appointed" - צבא tsâbâ'. This word properly means an army, host, as going forth to war; then the host of angels, of the stars, and hence, God is so often called "Jehovah of hosts." Then the word means warfare, military service, a hard service, a season of affliction or calamity. See the notes at Job 7:1. It seems to me that this is the meaning here, and that Gesenius (Lexicon) has correctly expressed the idea: "And true is the edict, and "relates to long warfare;" that is, to many calamities to be endured." It was not a thing to be soon accomplished, nor did it pertain to peaceful and easy times, but it had reference to the calamities, the evils, and the hardships of wars - wars attended with the evils to which they are usually incident, and which were to be conducted on a great scale. This interpretation will accord with the details in the following chapters.

And he understood the thing ... - This seems to be said in contradistinction to what had occurred on some other occasions when the meaning of the vision which he saw was concealed from him. Of this he says he had full understanding. The prophecy was, in fact, more clearly expressed than had been usual in the revelations made to Daniel, for this is almost entirely a historical narrative, and there could be little doubt as to its meaning.