Verse-by-Verse Bible Commentary
Daniel 10:5

Clarke's Commentary

Verse Daniel 10:5. Clothed in linen — The description is intended to point out the splendour of the garments.

Gold of Uphaz — The same as Ophir.

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

"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."Edward J. Young, The New Bible Commentary, Revised, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 700. 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."C. F. Keil, Commentary on the Old Testament by Keil and Delitzsch (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 410.

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."J. E. H. Thomson, op. cit., p. 290.

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 9:3 ff). 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.

Barnes' Notes on the Whole Bible

Then I lifted up mine eyes, and looked ... - While he was engaged in devotion. What is here said would lead us to suppose that he had been occupied in deep thought and meditation, perhaps with his eyes fixed on the ground.

Behold, a certain man clothed in linen - One who had the form and appearance of a man.

The subsequent disclosures showed that he was an angel, but when angels have appeared on earth they have commonly assumed the human form. The margin is, “one.” So also is the Hebrew “one man.” From Daniel 12:6, it would seem that two other such beings appeared in the course of the vision, but either one only was manifest now to Daniel, or his attention was particularly directed to him. The name of this celestial messenger is not given, but all the circumstances of the case lead us to suppose that it was the same who had appeared to him on the banks of the Ulai Daniel 8:16, and the same who had made the revelation of the seventy weeks, Daniel 9:21, following. Linen was the common raiment of priests, because it was supposed to be more pure than wool, Exodus 28:42; Leviticus 6:10; Leviticus 16:4, Leviticus 16:23; 1 Samuel 2:18. It was also worn by prophets, Jeremiah 13:1, and is represented as the raiment of angels, Revelation 15:6. The nature of the raiment would suggest the idea at once that this person thus appearing was one sustaining a saintly character.

Whose loins were girded with fine gold of Uphaz - With a girdle made of fine gold; that is, probably, it was made of something in which fine gold was interwoven, so as to give it the appearance of pure gold. It was customary in the East, as it is now, to wear a girdle around the loins. See the notes at Matthew 5:38-41. These girdles are often made of rich material, and are highly ornamented. Compare the notes at Revelation 1:13. Nothing is known of Uphaz, unless, as Gesenius supposes, the word is a corruption of Ophir, made by a change of a single letter - ז (z) for ר (r). Ophir was celebrated for its gold, but its situation is unknown. See the notes at Job 22:24.

Calvin's Commentary on the Bible

As to the word Uphaz, some think it to be a pearl or precious stone, and they take the word כתם, kethem, which precedes it, for pure gold. Others take uphaz adjectivally, for pure gold. I do not suppose it to be an epithet, but I rather subscribe to the view of those who understand it as the proper name of a place, because this view is in accordance with the phraseology of the tenth chapter of Jeremiah. There is another opinion which is unsuitable. Uphaz is said to be derived from the noun Phaz, and is called “pure,” the letter Aleph being redundant. The above mentioned passage of Jeremiah is sufficient to prove my assertion, that it signifies a certain region; and so some have translated it by ophir. The word תרשש, tharsis, is thought to mean chrysolite: some think it denotes the color of the sea, and then, by a figure of speech, take it generally for any sea. It is also said to mean sky-colored.

Daniel now begins to relate the manner in which the vision was offered to him. He says, when he stood on the bank of the river a man appeared to him, different from the common order of men. He calls him a man, but shews him to be endued, or adorned with attributes which inspire full confidence in his celestial glory. We have elsewhere stated, how angels are called men, whenever God wished them to put on this outward form. The name of men is therefore used metaphorically whenever they assumed that form by God’s command, and now Daniel speaks after the accustomed manner. Meanwhile, some absurdly imagine angels to have been really men, since they assumed this appearance, and were clothed in a human body. We ought not to believe them to be really men, because they appeared under a human form. Christ, indeed, was really man, in consequence of his springing from the seed of Abraham, David, and Adam. But as regards angels, God clothes them for a single day or a short period in bodies, for a distinct purpose and a special use. Wherefore, I assert the gross error of those who suppose angels to become men, as often as they are corporeally visible in a human form. Still they may be called men, because Scripture accommodates itself to our senses, as we know sufficiently well. Daniel therefore says, he saw a man, and afterwards distinguishes him from the human race, and shews fixed and conspicuous marks inscribed upon him, which discover him to be an angel sent down from heaven, and not a mere earthly mortal. Some philosophize with subtlety on the word raised, as if Daniel so raised his eyes upwards as to be unconscious of all earthly objects; but this does not appear to me sufficiently certain. The Prophet wishes to impress the certainty of the vision; not only was his mind composed and collected, but he applied all his senses to the one object before him — the attainment of some consolation from God. The Prophet, therefore, denotes the earnestness of his desire, for when he looked round he found himself subject to many cares and anxieties. Again, with reference to the marks by which Daniel might infer the object of his vision to be neither earthly nor mortal, he first says, he was clothed in linen This kind of garment was common enough among the people of the East. Those regions are remarkably warm, and their inhabitants need not protect themselves against the cold, as we are necessarily compelled to do. They seldom wear woolen clothing. But on special occasions when they wish to use more splendid attire, they put on linen tunics, as we learn not only from many passages of Scripture, but also from profane writers. Hence I take this passage as if Daniel had said, the man appeared to him in splendid apparel. For בדים, bedim, is supposed not to mean common linen, but a more exquisite kind of fabric. This is one point.

He next says, He was girt with pure gold; that is, with a golden belt. The Orientals were formerly accustomed to gird themselves with belts or girdles, as their garments were long and reached almost down to the feet. Hence it became necessary for those who wished to move expeditiously to gird themselves with belts. When the angel appeared with raiment of this kind, the difference between himself and other men was displayed to the Prophet. Some refer the linen garment to the priesthood of Christ, and treat the girdle as an emblem of rigor. But these are mere refinements, and seem to me destitute of all reality. I therefore am content with the simple opinion on which I have touched, namely, this form of clothing distinguished the angel from ordinary mortals. But this will appear clearer from the following verse. For Daniel says, His body was sky-colored, or like the precious stone called beryl, of a golden hue Without doubt, the Prophet beheld something different from a human form, for the purpose of his clearly ascertaining the vision not to be a man, but an angel in the form of man. I leave the allegory here, although it proceeds throughout the whole verse. I am aware of the plausible nature of allegories, but when we reverently weigh the teachings of the Holy Spirit, those speculations which at first sight pleased us exceedingly, vanish from our view. I am not captivated by these enticements myself, and I wish all my hearers to be persuaded of this, — nothing can be better than a sober treatment of Scripture. We ought never to fetch from a distance subtle explanations, for the true sense will, as I have previously expressed it, flow naturally from a passage when it is weighed with maturer deliberation. He says, His face was like the appearance of lightning This, again, assured the Prophet of his being an more than earthly mortal. His eyes would lead to the same conclusion; they were like lamps of fire; then his arms and feet were like polished or burnished brass; lastly, the voice of his words was the voice of a tumult, or noise, or multitude. The sum of the whole is this, — the angel, though clad in human form, possessed certain conspicuous marks by which God separated him from the common crowd of men. Thus Daniel clearly perceived the divine mission of the angel, and God wished to establish the confidence and certainty of those prophecies which will afterwards follow in the eleventh chapter. Let us proceed:

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 ). "

Dr. Constable's Expository Notes

Daniel’s vision of the man by the Tigris river 10:4-9

Dr. Constable's Expository Notes

The man whom Daniel saw in this vision was probably the Son of God. [Note: Keil, p. 409; Young, p. 225; Walvoord, Daniel . . ., p. 243; Feinberg, p. 141; Whitcomb, p. 138; Campbell, p. 118; Merrill, "A Theology . . .," p. 388; Wiersbe, p. 297; Culver, "Daniel," p. 796.] The Jewish interpreters and some modern Christian scholars preferred the view that he was an angel. [Note: E.g., Leupold, pp. 447-48; Archer, "Daniel," p. 123; Pentecost, "Daniel," pp. 1365-66; Baldwin, p. 180; and Ironside, p. 174.] The similarities between this man, and the one Ezekiel and the Apostle John saw, argue for his being divine (cf. Ezekiel 1:26-28; Revelation 1:13-16; Revelation 2:18). However, what this man proceeded to say (esp. Daniel 10:13) has led some to prefer the view that he was an angel.

Expensive linen dress is what the priests in Israel wore, and it distinguished them as God’s special servants. Likewise, the sash around this angel’s waist, evidently embroidered with or made completely of the best gold, would have identified Him as a special person. The meaning of "Uphaz" is uncertain. It may be the same as "Ophir," since the translators of the Syriac version of Jeremiah substituted "Ophir" for "Uphaz" in Jeremiah 10:9. The location of Ophir is also uncertain. It may have been in southwestern or southeastern Arabia, on the northeast African coast, or in India. [Note: The New Bible Dictionary, 1962 ed., s.v. "Ophir," by D. J. Wiseman.] Alternatively, "Uphaz" may be a technical term for "refined gold." [Note: Ibid., s.v. "Uphaz," by D. J. Wiseman.] The personal descriptions of this man resemble what John saw on the island of Patmos, namely: the Son of God (Revelation 1:13-16; cf. Ezekiel 1:13-14). All these features picture a person of great glory and splendor.

"The impression given to Daniel was that the entire body of the man in the vision was like a gigantic transparent jewel reflecting the glory of the rest of the vision." [Note: Walvoord, Daniel . . ., p. 243.]

Gill's Exposition of the Whole Bible

Then I lifted up mine eyes, and looked,.... Being excited to it, by an object presented, of an unusual appearance, which engaged his attention, and caused him to look wistly at it:

and, behold a certain man clothed in linen; not Gabriel, but the Son of God, the Messiah; who, though not as yet incarnate, yet was so in the counsel and purpose of God; had agreed in covenant to be man, was promised and prophesied of as such; and now appeared in a human form, as he frequently did before his incarnation, as a pledge of it, and showing his readiness to assume human nature: he appears here "clothed in linen", in the habit of a priest; which office he sustains, and executes by the sacrifice of himself, and by his prevalent intercession; and may denote his purity and innocence, as well as direct us to his spotless righteousness he is the author of, which is like fine linen, clean and white, Revelation 19:8:

whose loins were girded with fine gold of Uphaz; or of Fez, which is the best gold. Some take it to be the same with the gold of Ophir, often spoken of in Scripture; so the Targum on Jeremiah 10:9, renders Uphaz by Ophir. Ptolemy i makes mention of a river called Phasis in the island of Taprobane or Zeilan, where Bochart k seems to think Ophir was, from whence the gold of that name came; and the same geographer l takes notice of a city and river of the same name in Colchis; perhaps the same with Pison, which encompassed Havilah, where was good gold, Genesis 2:11, and both Strabo m and Pliny n say that much gold was found in that country, and taken out of rivers there; and was so plentiful, that even chambers were made of gold, Some think that this was an island in India called Paz or Topaz, and might with the Jews go by all three names, Paz, Topaz, and Uphaz o; however, it is certain, that very fine gold, even the finest gold, is here designed: and the loins of this illustrious Person being girded with a girdle made of it, as it may be expressive of his royal dignity, so likewise of his readiness to do any service he was employed in, as man and Mediator; and especially the great work of man's redemption and salvation, for the sake of which he would really become man, as he has, as well as now he appeared as one; see Revelation 1:13 where Christ is said to be "girt with a golden girdle"; and such an one was this; and which is to be understood, not of his girdle as a King, which is a girdle of faithfulness and righteousness, Isaiah 11:5, all his administrations of government being just and true; though such a girdle well suits him, and his character in the discharge of every office, as well as his kingly office; nor of his girdle as a Prophet, which is the girdle of truth, which all his faithful ministers are girt with, Ephesians 6:14, and he in a more eminent manner, who is full of grace and truth, and by whom both came, and who is truth itself; but of his girdle as a Priest; for as such is he here habited, and such a girdle the priests used to wear, even the girdle of the ephod, made of gold, blue, purple, and fine twined linen, Exodus 28:8, and this is the girdle of love, which constrained Christ to become the surety and substitute of his people; to take upon him their nature, and their sins; to offer himself a sacrifice for them, and to be their advocate with the Father; and the form and matter of this girdle being round about him, and of gold, may denote the perfection, duration, and eternity of his love.

i Geograph. l. 7. c. 4. k Phaleg. l. 2. c. 27. col. 141. l Ptolem. Geograph. l. 5. c. 10. m Geograph. l. 11. p. 343. n Nat. Hist. l. 33. c. 3. o Hiller. Onomastic. Sacr. c. 8. p. 141.

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.