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Bible Commentaries
Coffman's Commentaries on the Bible Coffman's Commentaries
Copyright Statement
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on Daniel 10". "Coffman's Commentaries on the Bible". https://studylight.org/commentaries/eng/bcc/daniel-10.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Coffman, James Burton. "Commentary on Daniel 10". "Coffman's Commentaries on the Bible". https://studylight.org/
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Verse 1
This entire chapter is actually preliminary to the final two chapters, the whole chapter along with Daniel 11:1 dealing with the events that led up to the sensational predictions made in the following two chapters.
One of the very interesting things in this chapter is the revelation of the activities of the holy angels upon behalf of God's people. The Holy Scriptures have reference to this phenomenon elsewhere, especially in Hebrews 1:14; but Daniel's revelation goes beyond what is stated there.
Daniel 10:1-3
"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, even a great warfare: and he understood the thing, and had understanding of the vision. In those days, I, Daniel, was mourning three whole weeks. I ate no pleasant bread, neither came flesh nor wine into my mouth, neither did I anoint myself at all, until three whole weeks were fulfilled."
"Even a great warfare ..." (Daniel 10:1)." Young has pointed out that the meaning of "great" in this phase is "for a long time." "The word has now been found on the tablets of Mari in the sense of 'time.'"[1]
Robert D. Culver is correct in the opinion that Daniel's fasting here was not due to asceticism, but applied to a special reason for his mourning.[2] Note also that "mourning" and fasting here are in apposition, the word mourning carrying with it the idea of fasting as indicated in Daniel 10:3. The special reason for Daniel's mourning would appear to be that, in the 3years of Cyrus, the restoration of the Temple (Ezra 1-3, especially Ezra 4:4-5) had been stopped, hence Daniel's concern and anxiety.
"Three whole weeks were fulfilled ..." (Daniel 10:3)." The literal words from which this expression is translated are: "three sevens days." "The reason for using the word 'days' here is to show the difference in the meaning of sevens from previous passages (where it means sevens of years)."[3] Thus we have a strong indication here that the previous mention of "seventy weeks" is actually a reference to "sevens of years," as we have interpreted it.
The critical quibble based on the first verse here as compared with Daniel 1:21 where Daniel is said to have lived until the first year of Cyrus, whereas in Daniel 10:1 he is said to have seen a vision in the third year of Cyrus, is typical of that class of objection. In the first place, the statements are not contradictory but supplementary. Also, as Wilson put it:
Thomson likewise offered almost the same explanation of this. "We are here assuming that the chronology of this passage reckons from the overthrow of Nabunahid, that is from Cyrus' accession to the throne of Babylon; this `third year' may be reckoned from his assumption of the title `King of Persia.'[5]
Verse 4
"And in the four and twentieth day of the first month, as I was by the side of the great river Hiddekel, I lifted up mine eyes and looked, and, behold, a man clothed in linen, whose loins were girded with pure gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like unto burnished brass, and the voice of his words like the voice of a multitude. 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, and they fled to hide themselves. So 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. Yet heard I the voice of his words; and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground."
Of all the picayune objections that Bible enemies have cited in this passage, the prize-winner must be the objection that since Babylon was on the Euphrates River, this mention of the Hiddekel (the Tigris), some fifty miles distant from Babylon, is therefore an error. What a ridiculous objection! Daniel was a man of high authority in Babylon and could very well have been at the Hiddekel on business for the king, as the fact of his being accompanied by a number of men surely appears to suggest. Such quibbles are merely the knee-jerk response of persons who have no desire to believe the Bible anyway.
Who is this magnificent person who appeared here to Daniel? Some have suggested that he was Gabriel; but the remarkable similarity between this passage and the description of the Christ in Revelation 1 points to Christ himself. As Young noted, "This is a theophany, a pre-incarnate appearance of the Eternal Son."[6] As Keil said, "This understanding is placed beyond doubt by a Comparison with Revelation 1:13, where John saw the glorified Christ, who is there described by a name definitely referring to Daniel 7:13."[7]
As for the reason that Daniel was on the banks of the Tigris, Thomson stated that, "His purpose in being there was probably governmental, as he had attendants with him."[8]
The fact of Daniel alone seeing the great vision corresponds with that which occurred to the apostle Paul and his companions on the Damascus road. Paul's companions heard only the voice but saw no man (Acts 9:3ff). Inherent in such facts is the truth that when Christ appeared to a person, he was seen only by those whom Christ wished to see him. It has been supposed that only Daniel was prepared in heart to receive such a vision, whereas his companions were not so prepared.
Verse 10
"And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, thou 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. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard: and I am come for thy words' sake. 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. Now I am come to make thee understand what shall befall thy people in the latter days; for the vision is yet for many days. And when he had spoken unto me according to these words, I set my face toward the ground, and was dumb. And behold one in the likeness 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 reason of the vision my sorrows are turned upon me, and I retain no strength. 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 was there breath left in me."
One of the things of very great interest in this passage is the glimpse of the work of the holy angels striving with the rulers of this world's darkness. This is the only passage in the Bible where this information surfaces. We are not informed just what the nature of such activity really entails; but according to Hebrews 1:14, we are certain that the mightiest of God's angels are diligent to bring about world conditions favorable to the achievement of the purposes of God.
The other principal factor in the passage is that of the weakness and helplessness of Daniel due to the awesome appearance of the celestial visitors who came unto him in this scene. It is idle to speculate upon the identity of the persons appearing to Daniel, as their names are not given. Some believe Gabriel was one of the angels, since he had appeared to Daniel earlier. Habakkuk also used words similar to these to mark his weakness when he heard "the voice":
Verse 18
"Then there touched me again one like the appearance of a man, and he strengthened me. And he said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he spoke unto me I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I am come unto thee? and now will I return to fight with the prince of Persia: and when I go forth the prince of Greece shall come. But I will tell thee that which is inscribed in the writing of the truth: and there is none that holdeth with me against these but Michael your prince."
"Lo, the prince of Greece shall come ..." (Daniel 10:20), and, "Michael your prince ..." (Daniel 10:21)." Here is a glimpse of the unseen world; and what seems to be indicated is that the nations of the world themselves are being monitored and to the extent of God's will being directed, influenced, or controlled by the mighty angels of God. It must be admitted that we know very little of this subject, due to the absence of specific teaching on it in the Word of God. Here, "Michael is presented as the guardian angel of the Jews."[12] The idea of guardian angels for the different nations is hinted at in earlier portions of the Old Testament."[13] Cited in this connection were the following passages:
The firm New Testament word on the function of angels includes the following: (1) They bear away the souls of the departed in death (Luke 16:22). (2) They exercise diligence to watch over little children (Matthew 18:11). (3) All of the angels are engaged in the service of those who shall inherit salvation (Hebrews 1:14). (4) They aid providentially in bringing sinners in contact with the gospel (Acts 8:26). (5) They execute the sentence of God in the destruction of sinners whose importance justifies their immediate removal from the earth (Acts 12:23). (6) One of the mightiest angels, The Rainbow Angel of Revelation 10 has charge of maintaining an open Bible, "the little book," "until time shall be no more." (7) On special occasion when God's great prophets and preachers of the Word needed special encouragement an angel of God stood by to inform, to prophesy, and to encourage (Acts 27:23). This last would appear to have been a special thing upon behalf of the apostles.
Here in Daniel, however, there is definitely another function of the blessed angels, that of influencing human affairs through human governments for the achievement of God's purposes among men.
Also, it is not amiss here to point out that there most definitely existed in the early Church in the city of Jerusalem a conviction that every Christian had a guardian angel. We base this conviction upon the words attributed to the whole church praying in the home of Mary the sister of Barnabas, when informed by Rhoda that Peter was standing at the door, they said, "It is his angel!" (Acts 12:15).
One of the great mysteries of the New Testament is why the references to angels, which are plentiful enough in the earliest days of the church, nevertheless ceased almost completely, except for their mention in connection with Revelation. Some have pointed out that this is powerful evidence supporting the authenticity of the appearances of angels that are recorded. The psychological likelihood of this phenomenon having been continued and greatly expanded, had it been anything other than actual appearances, is very, very great.
Significantly only two angels are named in the Bible, both names appearing here in Daniel. Michael is called "archangel" in Jude 1:1:9, and he is mentioned as the leader of the angelic war against "the Dragon (Satan) and his angels" in Revelation 12:7-8. It has been assumed that Gabriel was also an archangel; but many have pointed out that there could be only one archangel! The Hebrew traditions on this are extensive, but no one has ever attributed any dependability to them.