Verse-by-Verse Bible Commentary
Daniel 10:1

Clarke's Commentary

CHAPTER X

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, 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, 4-21. See Revelation 1:10-16.

NOTES ON CHAP. X

Verse Daniel 10:1. 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.

Bridgeway Bible Commentary

A vision beside the Tigris (10:1-11:1)

Daniel’s final vision was also his longest, and his account of it lasts till the end of the book. At this time Cyrus was in the third year of his rule over the Jews (10:1). The Jews who had returned to their land had already met so much opposition that they had stopped rebuilding their temple (Ezra 4:1-5,Ezra 4:24).

Perhaps this opposition was part of the cause of Daniel’s sadness (2-3). Whatever the cause, his mourning and fasting provided the circumstances in which he came face to face with a man-like figure more glorious than any he had met previously (4-6). The presence of this glorious figure was so overpowering that the people with Daniel fled and hid themselves, even though they had not seen him. Daniel remained, but was overcome with weakness (7-9).
First of all the superhuman messenger gave Daniel fresh strength. He then told Daniel that God was pleased with his humble attitude and sincere desire to know more of God and his ways. God had heard Daniel’s prayer when he started praying three weeks previously, and had sent this messenger to him (10-12; cf. v. 2-3), but the messenger had been delayed by forces opposed to God. One reason for the Jews’ present troubles was that an evil spiritual power was behind the rulers of Persia. This evil spirit tried to prevent the messenger from reaching Daniel, but Michael, a good spirit who worked on behalf of God’s people, came and won control over the evil spirit, thereby releasing the messenger to come to Daniel (13-14).
On hearing about the spiritual conflicts going on in the unseen world, Daniel was again overcome with weakness and needed to be strengthened by God’s heavenly messenger (15-19). Just as two years earlier this messenger had helped Michael (probably in securing the Jews’ release from Persia), so now Michael would help the messenger. The two would fight on behalf of the Jews against the evil power behind Persia. Then, later, when Greece overthrew Persia, they would fight against other evil powers behind Greece (20-11:1).

Coffman's Commentaries on the Bible

"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" 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.'"Robert D. Culver, Abingdon Bible Commentary, Daniel (Chicago: Moody Press, 1962), p. 796.

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.John Joseph Owens, Beacon Bible Commentary, Vol. 6, Daniel (Nashville: Broadman Press, 1971), p. 444. 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 3rd years 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" 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)."R. Dick Wilson, International Standard Bible Encyclopedia, Vol. 2, Daniel (Chicago: The Howard-Severance Company, 1915), p. 786. 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:

"If we suppose that Belshazzar was king of the Chaldeans while his father was king of Babylon, just as Cambyses was king of Babylon while his father Cyrus was king of the lands, or as Nabonidus II seems to have been king of Haran while his father, Nabonidus I, was king of Babylon, this statement will harmonize with the other statements made with regard to Belshazzar."J. E. Thomson, The Pulpit Commentary, Vol. 13, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 289.

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.'Edward J. Young, The New Bible Commentary, Revised, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 700.

Barnes' Notes on the Whole Bible

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.

Calvin's Commentary on the Bible

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, —

Smith's Bible Commentary

Chapter 10

Now in chapter 10,

In the third year of Cyrus the king of Persia a thing was revealed unto Daniel, whose [Babylonian or Chaldean] name was Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning for three full weeks. And I ate no pastries, neither meat nor wine, neither did I anoint myself at all, until the three whole weeks were fulfilled ( Daniel 10:1-3 ).

So, again, a time of special waiting upon God. The denying of his flesh by not eating any pastries or any meat, just on a vegetarian type of a diet. Not drinking any wine. And after the twenty-first day,

And in the four and twentieth day of the first month, I was by the side of the great river, which is Hiddekel; And then I lifted up my eyes, and I looked, and behold a certain man who was clothed in linen, whose loins were girded with the fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes like lamps of fire, and his arms and his feet like in color to polished 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 did not see the vision; but a great quaking fell on them, so that they fled to hide themselves ( Daniel 10:4-7 ).

Those are the kind of friends you want--something goes a little wrong and they flee. And so Daniel is left alone. But as he describes this man in linen, girded with gold, the appearance is extremely similar to John's vision of Christ in Revelation, chapter 1, and if you put those two passages side by side it would appear that they are describing the same person indeed. John said he turned to see the one who was walking in the midst of the seven golden candlesticks. And he was clothed with a garment down to his foot. And around the chest he had a golden girdle. His head and his hair were white like wool, as white as snow. His eyes were like flames of fire. His feet like unto fine brass and his voice like the sound of many waters. And so you find parallel descriptions. And because of the parallel descriptions, many Bible scholars affirm that who John actually saw here was none other than the Lord Jesus Christ. This also is confirmed in their minds by the reaction that the appearance of this man had on Daniel, verse Daniel 10:8 .

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned into corruption, and I retained no strength ( Daniel 10:8 ).

The effect of seeing Him was just devastating to Daniel. He would... just became weakened, no strength and his beauty just turned into corruption. This is the effect of any man who has a real vision of God.

Daniel said, "In the year that king Uzziah died, then I saw the Lord high lifted up sitting upon the throne His train did fill the temple. Then said I, 'Woe is me for I am undone. I am a man of unclean lips. I dwell amongst a people of unclean lips.'" The effect of seeing the Lord is always seeing yourself in the true light. We don't see ourselves in a true light because we see ourselves in the light of others. And I say, "Oh, I'm not so bad. Look at him." You see, and I'm comparing myself with others. But Jesus said, "You do error in that you compare yourself with men." To see myself in the real light as God sees me, I must see myself in the light of Jesus Christ. And looking at myself in the light of Jesus Christ, all I can do is bow my head and say, "I'm ugly. I'm filled with corruption. I'm unrighteous. I'm unholy. Oh God, depart from me. I'm a sinful man," as Peter declared. "My comeliness, my beauty was turned into corruption. And I was weak, I was faint."

And I heard the voice of his words: and when I heard the voice of his words, then I was in a deep sleep on my face, my face towards the ground ( Daniel 10:9 ).

It just sort of wiped him out. He was just down on his face on the ground. And John, when he saw the vision of Christ, he fell on his face and it was as he was dead. And so the same effect on John as it had on Daniel here.

Now, the difficulty with this bright, glorious creature that Daniel saw as being Jesus Christ comes in the next passage, or in the next portion of the passage.

And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee ( Daniel 10:11 ),

Well,

And, behold, a hand touched me, and set me on my knees and upon the palms of hands. And said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand up straight: for unto thee am I now sent. And when he had spoken these words unto me, I stood trembling. And then he said unto me, Fear not, Daniel: for from the first day that you did set your heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me for twenty-one days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I might come to make thee understand what shall befall thy people in the latter days: for yet the vision is in [the future,] many days ( Daniel 10:10-14 ).

So I'm gonna give you again an insight what's going to happen to your people in the days to come.

Now, it is inconceivable that the prince of Persia, which of course is Satan, the power behind the earthly thrones, you remember Satan said to Jesus, "All of the kingdoms of the earth belong to me; they are mine. I can give them to whomever I will." And so even as in Ezekiel the king of Tyrus, Satan is addressed through the king of Tyrus, so Satan is referred to through the prince of Persia. For we wrestle not against flesh and blood but against these principalities and powers these evil spirit entities that are working in the high places of world governments. Really, Satan is not so much interested in you as he is in the world leaders, over which he can influence so many people by the edicts and all of the world rulers. He sends out his little puny cohorts after us, but really we're no match for them. You're fortunate you never dealt with the guy himself. You'd have no chance at all except, of course, greater is He that is in us than he that is in the world. So thank God through Christ we triumph. But he is dealing with the world leaders then so this one who was dispatched to Daniel was dispatched at the time that Daniel began his fast. But for twenty-one days he was restrained until Michael that great prince came and set him free.

Now Michael is always fighting with Satan it seems. And he is a match for him. They were disputing with each other over the body of Moses. Remember in the book of Jude when Michael was disputing with Satan over the body of Moses. Michael dared not to bring any railing accusation against him, but said, "The Lord rebuke thee." In the book of Revelation, in the last final great battle, then Michael the great prince will stand up against Satan and fight against him and his armies. So this battle's been going on between Michael and Satan. And here this angel was held captive, or this messenger was held captive until Michael came and delivered him.

Now, those who interpret the vision to be of Christ do see in verse Daniel 10:10 a change of personages. Where he declares, "And behold a hand touched me." Now we would in reading assume that that hand was the one of the person that he saw. But those who interpret the one that he saw as Christ say that Christ came, but also other messengers, because in chapter 12 one of the others, when he was declaring the Great Tribulation was coming, said, "How long until the end of these things?" And there's conversations going on between them. So that one of the other messengers, one of the angels that was with Christ touched Daniel and set him on his knees, and it is the angel that is talking to him from here on through the end of the chapter. I do not believe that you can be dogmatic on this issue. It would certainly appear that this is the description of Jesus Christ, especially as compared with Revelation, chapter 1. And I tend to lean in that direction and I do see the change of persons in verse Daniel 10:10 . It does appear that that is likely. There is no other angel so described as is this personage described. And because it so parallels the description of Jesus Christ, it would appear to me that it is none other than Jesus Christ. However, that's a matter of opinion, and you can take it for what it's worth.

But the main thing is that Daniel is to be given now understanding of the things that are going to take place towards the end.

And when he had spoken such words unto me, I set my face be toward the ground, and I became dumb [speechless]. And, behold, one like the similitude of the sons of men touched my lips ( Daniel 10:15-16 ):

You see, there are other persons here.

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've retained no strength ( Daniel 10:16 ).

I'm wiped out. God, you know, because these visions, I'm just wiped out. Don't show me anything else, I can' take it. I'm just...I'm totally whipped. I'm beat; I've had it.

For how can thy servant of this my lord talk with this my lord? for as for me, immediately there remained no strength in me, neither was there any breath in me ( Daniel 10:17 ).

Remember, and John fell at his feet as dead and so he describes, "I had no strength, there was no breath, I was just wiped out."

Then there came again and touched me one ( Daniel 10:18 )

And you see there are several personages here.

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 ( Daniel 10:18-19 ).

Glorious word of faith.

And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for you have strengthened me ( Daniel 10:19 ).

Daniel said, "Hey, I can't talk with you. I've had it, you know. I was...I'm wiped out; I have no strength." And so he touches him and said, "Be strong. Be strong." And he says, "Okay, now you can talk. I'm strengthened."

Then he asked Daniel, "Do you know why I have come to you?"

Knowest thou wherefore I have come unto thee? and now I will return to fight with the prince of Persia ( Daniel 10:20 ):

Hey, I'm going to head back into the battle. That thing was going great and I want to get back there, you know, with the prince of Persia.

and when I am gone forth, lo, the prince of Grecia shall come ( Daniel 10:20 ).

So the prince of Persia is gonna be replaced by the prince of Grecia.

But I will show thee that which is noted in the scripture of truth: there is none that holdeth with me in these things, but Michael your prince ( Daniel 10:21 ). "

Gill's Exposition of the Whole Bible

In the third year of Cyrus king of Persia,.... Not of his being king of Persia only, but of the Medopersian empire, after he had subdued the Babylonian empire, and annexed it to his dominions; and this is not to be reckoned from the time of his taking Babylon, and putting the government of it into the hands of his uncle Darius, with whom he jointly reigned; but from the time of his uncle's death, when he was sole monarch of the whole empire: he reigned thirty years, as Cicero t, from a Persian writer, relates; which is to be reckoned from the time of his being appointed by his uncle commander-in-chief of the Persian and Median armies; for from his taking of Babylon to his death were but nine years; and so many years the canon of Ptolemy assigns to his reign, taking in the two years he reigned with his uncle; for from his being sole monarch, after the death of Cyaxares, or Darius the Mede his uncle, were but seven years; which, according to Xenophon u, is the whole of his reign, who reckons it from thence; and it was in the third of these that Daniel had the visions contained in this and the two following chapters; which, according to Bishop Usher w, and Dean Prideaux x, was in the year of the world 3470 A.M. and 534 B.C. Mr. Bedford y places it in the year 533 B.C.: how long Daniel lived after this is not certain; very probably he died quickly after, since he must be in a very advanced age; for the third year of Cyrus being the seventy third of his captivity, as Dean Prideaux z observes; and if he was eighteen years of age, as that learned man thinks is the least that can be supposed at the time of his carrying into Babylon, he must have been in the ninety first year of his age at this time; or if he was but fifteen years of age at that time, which is the opinion of Aben Ezra on Daniel 1:4, he must be in the third year of Cyrus eighty eight years of age. The Dutch annotators observe, that Daniel lived in the court of Babylon above seventy seven years, which will carry his age to a greater length still. Jarchi on Daniel 1:21 asserts Daniel to be the same with Hatach in Esther 4:5 and so the Targum on that place, who lived in the times of Ahasuerus, supposed to be Xerxes: now between the third of Cyrus, and the beginning of Xerxes's reign, is mentioned a space of seventy one years, which, added to the least number eighty eight before given, will make Daniel now to be one hundred and fifty nine years old, when Ahasuerus or Xerxes began his reign; which is not only an age unfit for such business Hatach was employed in; but agrees not with the period in which Daniel lived, when it was not usual for men to live so long, and must be exploded as fabulous:

a thing was revealed unto Daniel; a secret, which he otherwise could never have known; and which was a singular favour to him, and showed him to be a friend of God, a favourite of his; and this respected the Persian and Grecian monarchies; the various kings of Egypt and Syria, and what should befall them; and the times of Antiochus, and the troubles the Jews would have through him:

(whose name was called Belteshazzar); a name given him by the prince of the eunuchs; see Daniel 1:7:

and the thing was true; was not a false vision, a mere fancy of the brain, an empty conjecture, a delusion of the mind, like the divination and soothsaying of the Gentiles, but a real thing, that was sure and certain, and would be fulfilled, and might be depended upon: but the time appointed was long; ere the whole would be accomplished; for it reached to the times of Antiochus, three hundred years after this, yea, to the resurrection of the dead, and the end of all things: or, "a great host", or "army" a; a vast appearance of things were represented to him; not a host of angels, as Saadiah; but a vast number of facts, like an army of them, and which respected armies and battles; or it may denote the force, power, and efficacy of the word that was true, which should not fail, but be certainly fulfilled:

and he understood the thing, and had understanding of the vision; that is, Daniel understood "the word" b, or words of the prophecy, in which it was expressed; they were clear and plain, and not obscure, dark, and doubtful; and he had a clear view of each of the parts of it, of the whole series of things, the connection of facts, and their dependence on one another, and their certain accomplishment; he saw them in their order, as they were presented to him in vision and prophecy; and was not at any loss about the meaning of any part of them, or the words by which they were signified.

t De Divinatione, l. 1. u Cyropaedia, l. 8. c. 45. w Annales Vet. Test. A. M. 3470. x Connexion, c. par. 1. p. 161, 162. y Scripture Chronology, p. 718. z Ut supra. (Connexion, &c. par. 1. p. 161, 162) a וצבא גדול "et militia magna", Pagninus, Montanus, Gejerus "militia seu belligeratio ingens", Michaelis. b את הדבר "verbum", Pagninus, Montanus, Munster.

Henry's Complete Commentary on the Bible

      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 (Daniel 10:1; Daniel 10:1): 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 Daniel 9:1-27; Daniel 9:1-27, 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 (Daniel 10:2; Daniel 10:2), 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 4:4; Ezra 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, Daniel 10:3; Daniel 10:3. 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 (Daniel 10:4; Daniel 10:4), 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, Revelation 1:13-15. 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,Daniel 10:6; Daniel 10:6. 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 9:7; Acts 22:9. 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 14:22. 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, or 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,Daniel 10:8; Daniel 10:8. 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.