Exegetical and Hermeneutical Commentary of Daniel 10:12
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
12. set thine heart ] lit. give thine heart, i.e. apply thyself: a late idiom, found otherwise only in 1Ch 22:19; 2Ch 11:16; Ecc 1:13; Ecc 1:17; Ecc 7:21; Ecc 8:9; Ecc 8:16.
to understand ] viz. the future destiny of Israel. Anxious questionings on the future of his people were the occasion of his prolonged mourning and abstinence ( Dan 10:2-3).
and to humble thyself before thy God ] The verb, though it may be used more generally (Psa 107:17), is applied here, as in Ezr 8:21 (‘then I proclaimed a fast there, at the river Ahava, that we might humble ourselves before our God, to seek of him a straight way,’ &c.), to the self-denial and mortification accompanying a fast. The more common (and technical) expression in the same sense is to humble (or [R.V.] afflict) the soul: see Lev 16:29; Lev 16:31; Lev 23:27; Lev 23:29; Lev 23:32; Num 29:7 (all of the fast of the Day of Atonement); Isa 58:3; Isa 58:5; Psa 35:13 (‘I humbled my soul in fasting’); in a more general sense, Num 30:13 (of a vow of self-denial). The corresponding subst. ta‘nith has the same meaning in Ezr 9:5 (R.V. marg.); and regularly in post-Biblical Hebrew (the Mishnic treatise ‘Ta‘anith’ deals with fasting).
and I am come because of thy words ] i.e. the prayer implied in Dan 10:2-3. ‘I am come’ is resumed at the beginning of Dan 10:14, the explanation of the angel’s delay in Dan 10:13 being parenthetical.
Fuente: The Cambridge Bible for Schools and Colleges
Then said he unto me, Fear not – Be not alarmed at my presence; do not fear that your devotions are not accepted, and that your prayers are not heard.
For from the first day that thou didst set thine heart to understand – That is, by a season of extraordinary devotion. Daniel had devoted three full weeks to such a service Dan 10:2-3, and it would seem from this that one object which he had in view was to make inquiry about the future condition of his people, or to learn what was his own duty in the present circumstances, or what methods he might use to secure the return of his countrymen to their own land. The circumstances of the case were such as to make either of these inquiries proper; and the angel now affirms that, from the first day when he entered on these investigations, he was despatched to come to him, and to assure him that his prayer was heard. The reason why he had not sooner arrived, and why Daniel was left to continue his prayers so long without any answer being returned, is stated in the following verses. Compare the notes at Dan 9:23.
And to chasten thyself before thy God – That is, by fasting and humiliation. Literally, to afflict thyself.
Thy words were heard – In heaven. Another proof that prayer is at once heard, though the answer may be long delayed. The instance before us shows that the answer to prayer may seem, to be delayed, from causes unknown to us, though the prayer ascends at once to heaven, and God designs to answer it. In this case, it was deferred by the detention of the messenger on the way Dan 10:13; in other cases it may be from a different cause; but it should never be set down as a proof that prayer is not heard, and that it will not be answered, because the answer is not granted at once. Weeks, or months, or years may elapse before the Divine purpose shall be made known, though, so to speak, the messenger may be on his way to us. Something may prevent the answer being borne to us; some prince of the kingdom of Persia may withstand the messenger; some cause which we may not know may hinder the immediate answer of our prayer, either in our own hearts, or in outward events which cannot at once be controlled without a miracle, or in the feelings and views of our friends whom we seek to have converted and saved; but the purpose to answer the prayer may have been simultaneous with its being offered, and a train of measures may have been commenced at once to bring about the result, though many weeks or months of delay, of anxiety, of tears, may elapse before we attain the object we desired.
Daniel would have been cheered in his days of fasting and service if he had known that an angel was on his way to him to comfort him, and to communicate to him an answer from God; often – if not always – in our days of deepest anxiety and trouble; when our prayers seem not to penetrate the skies; when we meet with no response; when the thing for which we pray seems to be withheld; when our friends remain unconverted; when irreligion abounds and prevails; when we seem to be doing no good, and when calamity presses upon us, if we saw the arrangement which God was already making to answer the prayer, and could see the messenger on the way, our hearts would exult, and our tears would cease to flow. And why, in our days of trouble and anxiety, should we not believe that it is so; and that God, even though the delay may seem to be long, will yet show himself to be a hearer and an answerer of prayer?
Fuente: Albert Barnes’ Notes on the Bible
Dan 10:12
And to chasten thyself before thy God.
Soul Discipline
I. Its action on SELF. It is concentration of soul. Set thy heart is setting the whole soul to the work.
1. Concentration to spiritual study. Set thy heart to understand. To understand what ? Thyself, thy capabilities, thy moral obligations, thy spiritual condition.
2. Concentration to correction. To chasten thyself. Quench corrupt lusts, conquer wrong prejudices, expel pernicious errors, etc.
3. Concentrated to devotion. Before thy God, doing the whole as under the eye of God. Truthful, earnest, solemn.
II. Its action on GOD. God observes all this soul work. He is interested in it and He is represented as being influenced by it. God here says to Daniel, Thy words were heard, and I am come for thy words. The idea is, because thou hast been disciplining thy soul, I am come to answer thy prayers. True soul discipline is essential to successful prayer. If thou prepare thine heart and stretch out thine hands towards him; if iniquity be in thine hand, put it away, and let not wickedness dwell in thy tabernacles, for there shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear. Because thou shalt forget thy misery and remember it as waters that pass away; and thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. (Homilist.)
Thy words were heard.
A Gracious Answer from Heaven
Our text is part of the angels address to Daniel
I. THE OCCASION WAS ONE OF DISAPPOINTMENT AND PERPLEXITY. High were the expectations raised by the decree of Cyrus. But year after year passed and no deliverance came.. Then Darnel spent three weeks in retirement, self-denial, and prayer. Mysterious dispensations of providence are permitted to thwart our fair expectations. Adverse changes take place which disappoint our hopes. Wise ends are answered by these trials of our faith and patience. Whenever God tries us, and by whatsoever means, he gives an opportunity for the exercise of graces and virtues, which are thus not only proved but also improved.
II. THE COURSE DANIEL PURSUED UNDER THE TRYING CIRCUMSTANCES. Three things are specified in our text.
1. Inquiry. He did set his heart to understand, that he might find out the path of duty; what to do and what to recommend. If in similar circumstances we search, we shall probably find some errors to be corrected, some negligences and sins to be repented of, some feelings to be humbled for, or some attainments to be pursued, which might have been overlooked or forgotten had not the Almighty arrested us in our career.
2. Humiliation. He chastened himself before his God. His fasting was an outward sign of inward humiliation, and also calculated to promote it. A voluntary devotedness to extraordinary exercises of piety in his judgment was called for by the extraordinary circumstances of the times. And God was pleased to honour his servant by a gracious regard to his offerings.
3. Prayer. Thy words are heard. No doubt, words of prayer. In the day of trouble there is a peculiar need and call for prayer. In such reasons we feel most dependent upon God; and then there is often a more than ordinary disposition to pray.
III. THE SUCCESSFUL RESULT. This is described in our text.
1. He is bidden not to fear. No doubt his fears had been strong concerning the execution of the monarchs decree. In this present world, so full of uncertainty, it is not to be expected that we shall be altogether without our fears as to what may befal us. The best way of soothing the mind is to do as Daniel did, refer the case to God, with humility, prayer, and holy trust.
2. Daniel was assured that his prayers were heard. And this is the privilege of all the devout. His promise to hear their prayers not only denotes attention to them, but acceptance of them.
3. Daniel received divine manifestations in answer to his prayers. He was honoured by the heavenly visitant. Reviewing the whole we find in this subject an instructive comment on the gracious assurance that they who wait upon the Lord shall renew their strength. Daniels strength was renewed, his courage was revived, his hopes were brightened, when he had waited upon his God. (W. Chaplin.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. I am come for thy words] On account of thy prayers I am sent to comfort and instruct thee.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. The Lord is quick in hearing the fervent prayer of a humble soul, though he doth not presently let them know it. God heard the first day, though he sent not his angel to tell Daniel of it till three weeks after.
2. A soul that would obtain great things from God by prayer must be solemn and fervent in seeking God.
3. The fervent and constant prayers of the saints make God to send from heaven and save. Thus in Peters case, Act 12:5-15, and here in Daniels.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Fear notBe not affrightedat my presence.
didst set thine heart tounderstandwhat shall come to pass to thy people at the lasttimes (compare Da 10:14).
chasten thyself(Dan 10:2; Dan 10:3).
thy words were heard(Ac 10:4). Prayer is heard atonce in heaven, though the sensible answer may seem to bedelayed. God’s messenger was detained on the way (Da10:13) by the opposition of the powers of darkness. If in ourprayers amidst long protracted sorrows we believed God’s angel is onhis way to us, what consolation it would give us!
for thy wordsbecauseof thy prayers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said he unto me, fear not, Daniel,…. Perceiving him to shake and tremble, and to be intimidated at his presence, he speaks comfortably to him, and encourages him to lay aside his fears, that he might be more capable of attending to what he was about to say to him; and which had a tendency of themselves to remove his fears, and increase his confidence in the Lord:
for from the first day thou didst set thine heart to understand; not so much the former visions which he had an understanding of, as the future state of his people; or rather, the reason of their present distressed condition, being hindered by their enemies in rebuilding their city and temple:
and to chasten thyself before thy God; to humble himself in prayer, and to afflict himself by fasting:
thy words were heard; his prayers were heard, and an answer ordered to be given, the very first day he began to pray, and fast, and mourn, though it was now full three weeks since; just as, at the beginning of his former supplications, Gabriel had a commandment to go and show him that they were heard, Da 9:23:
and I am come forth for thy words; on account of his prayers, to bring an answer to them; the reason why he came no sooner, when it was three weeks since he received his order, is as follows:
Fuente: John Gill’s Exposition of the Entire Bible
According to this verse, the words of Daniel, i.e., his prayer from the first day of his seeking to understand the future, and of his self-mortification in sorrow and fasting (Dan 10:2, Dan 10:3), was heard of God, and the angel was immediately sent forth by God to convey to him revelations. And, he adds, , I am come for thy words, i.e., in consequence of thy prayer, according to it. The most interpreters understand of the coming to Daniel; Hofmann ( Schriftbew. i. p. 331) and Kliefoth, on the contrary, understand it of the coming of the angel to Persia (Dan 10:13). According to the matter, both views are correct, but in the form in which they are presented they are incorrect. Against the latter stands the adversative in ( but the prince), Dan 10:13, by which the contents of Dan 10:13 are introduced; for, according to this, Dan 10:13 cannot represent the object of the coming. Against the former stands the fact, that the angel does not come to Daniel immediately, but only after having gained a victory over the prince of the kingdom. The is again taken up in Dan 10:14, and must have here the same meaning that it has there. But in Dan 10:14 it is connected with , “I am come to bring thee understanding,” in Dan 10:12 with , which only denotes that the “coming” corresponded to Daniel’s prayer, but not that he came immediately to him. Daniel had, without doubt, prayed for the accomplishment of the salvation promised to his people, and eo ipso for the removal of all the hindrances that stood in the way of that accomplishment. The hearing of his prayer may be regarded, therefore, as containing in it not merely the fact that God directed an angel to convey to him disclosures regarding the future fortunes of his people, but also at the same time as implying that on the side of God steps were taken for the removal of these hindrances.
The thirteenth verse speaks of this, not as denoting that the angel came to Persia for the purpose of working for Israel, but much rather as announcing the reason of the twenty-one days’ delay in the coming of the angel to Daniel, in the form of a parenthetical clause. His coming to Daniel was hindered by this, that the prince of the kingdom of Persia withstood him twenty-one days. The twenty-one days are those three weeks of Daniel’s fasting and prayer, Dan 10:2. Hence we see that the coming of the angel had its reference to Daniel, for he came to bring him a comforting answer from God; but in order that he might be able to do this, he must first, according to Dan 10:13, enter into war with and overcome the spirit of the king of Persia, hostile to the people of God. The contents of Dan 10:13 are hence not to be understood as showing that the angel went to Persia in order that he might there arrange the cause of Israel with the king; the verse much rather speaks of a war in the kingdom of the supernatural spirits, which could not relate to the court of the king of Persia. The prince ( ) of the kingdom of Persia, briefly designated in Dan 10:21 “the prince of Persia,” is not king Cyrus, or the collectivum of the kings of Persia, as Hv. and Kran., with Calvin and most of the Reformers, think, but the guardian spirit or the protecting genius of the Persian kingdom, as the Rabbis and most of the Christian interpreters have rightly acknowledged. For the angel that appeared to Daniel did not fight with the kings of Persia, but with a spiritual intelligence of a like nature, for the victory, or precedence with the kings of Persia. This spirit of the kingdom of Persia, whom, after the example of Jerome, almost all interpreters call the guardian angel of his kingdom, is as little the nature-power of this kingdom as Michael is the nature-power of Israel, but is a spirit-being; yet not the heathen national god of the Persians, but, according to the view of Scripture (1Co 10:20.), the of the Persian kingdom, i.e., the supernatural spiritual power standing behind the national gods, which we may properly call the guardian spirit of this kingdom. In the lies, according to the excellent remark of Kliefoth, the idea, that “the of the kingdom of Persian stood beside the kings of the Persians to influence them against Israel, and to direct against Israel the power lying in Persian heathendom, so as to support the insinuations of the Samaritans; that the angel, Dan 10:5, came on account of Daniel’s prayer to dislodge this ‘prince’ from his position and deprive him of his influence, but he kept his place for twenty-one days, till Michael came to his help; then he so gained the mastery over him, that he now stood in his place beside the kings of Persia, so as henceforth to influence them in favour of Israel.” He who appeared to Daniel, Dan 10:5, and spake with him, Dan 10:11, is not “the angel who had his dominion among the nations of the world,” or “his sphere of action in the embodiments of the heathen world-power, to which the Jewish people were now in subjection, to promote therein the working out of God’s plan of salvation” (Hofm. Schriftbew. i. p. 334). This supposition is destitute of support from the Scriptures. It is rather the Angel of the Lord who carries out God’s plans in the world, and for their accomplishment and execution makes war against the hostile spirit of the heathen world-power. The subjugation of this spirit supposes a particular angel ruling in the heathen world just as little as Jehovah’s contending against the heathen nations that oppress and persecute His kingdom and people.
In the war against the hostile spirit of the kingdom of Persia, the archangel Michael came to the help of the Angel of the Lord. The name , who is as God, comes into view, as does the name Gabriel, only according to the appellative signification of the word, and expresses, after the analogy of Exo 15:11; Psa 89:7., the idea of God’s unparalleled helping power. Michael is thus the angel possessing the unparalleled power of God. He is here said to be “one of the chief princes,” i.e., of the highest angel-princes, – Dan 10:21, “your prince,” i.e., the prince who contends for Israel, who conducts the cause of Israel. The first title points undoubtedly to an arrangement of orders and degrees among the angels, designating Michael as one of the most distinguished of the angel-princes; hence called in Jud 1:9 , also in Rev 12:7, where he is represented as contending with his angels against the dragon. The opinion that Michael is called “one of the chief princes,” not as in contrast with the angels, but only with the demons of the heathen gods (Kliefoth), is opposed by the words themselves and by the context. From the circumstance that the guardian spirit of Persia is called it does not follow that is not a designation of the angels generally, but only of the princes of the people, who are the spirits ruling in the social affairs of nations and kingdoms (Hofmann, p. 337); and even though this conclusion may be granted, this meaning for with the article and the predicate is undemonstrable. For the Scripture does not place the demon-powers of heathendom so on a line with the angels that both are designated as . The can only be the princes, chiefs, of the good angels remaining in communion with God, and working for the kingdom of God. Though what is said by the angel Michael, for the sake of the Israelitish people, among whom he has the sphere of his activity, may be said for their comfort, yet it does not follow therefrom that that which is said “cannot give disclosures regarding the relation within the angel-world, but only regarding the relation to the great historical nations and powers of the world” (Hofm. p. 338). For as regards the statement adduced in support of this opinion – ”the greatness and importance of the work entrusted to him makes him one of the , not that the work is entrusted to him because he is so” – just the contrary is true. To a subordinate spirit God will not entrust a work demanding special power and greatness; much rather the being entrusted with a great and important work supposes a man exalted above the common mass. And for the comforting of Israel the words, “Michael, one of the foremost princes, came to my help,” affirm that Israel is under very powerful protection, because its guardian spirit is one of the foremost of the angel-princes, whereby implic. it is said at the same time that the people, though they be little esteemed before the world, yet cannot be destroyed by the nations of the world. This thought follows as a conclusion from what is said regarding the dignity of their guardian angel, but it does not form the contents of the saying regarding Michael and his place among the heavenly spirits.
But we learn from Dan 10:21 the reason why the archangel Michael, and no other angel, came to the help of him who was clothed with linen. It was because Michael was the prince of Israel, i.e., “the high angel-prince who had to maintain the cause of the people of God in the invisible spirit-world against opposing powers” (Auberlen, p. 289); and as such he appears also in Jud 1:9 and Rev 12:7. The coming of Michael to give help does not include in it this, that he was superior in might or in position to the angel that spake, and thus supplies no proof that the angel that spake was Gabriel, or an angel different from him who was clothed with linen. For even a subordinate servant can bring help to his master, and in a conflict render him aid in gaining the victory. Against the idea of the subjection of Michael to the angel that spake, or the man clothed with linen, stands the further unfolding of the angel’s message, the statement in Dan 10:21 and Dan 11:1, according to which the angel that spake gave strength and help to Michael in the first year of the Median Darius, from which we have more reason to conclude that the angel who spake stood above the angel Michael; see under Dan 11:1.
In consequence of the assistance on the part of Michael, the Angel of the Lord obtained the place of superiority by the side of the king of Persia. has not here the usual meaning, to be over and above, to remain, but is to be translated after , Gen 49:4, to have the pre-eminence, to excel, in the passive signification of the Hiphil: “ to be provided with the preference, to gain the superiority.” The translation, “I have maintained the place” (Hofm.), cannot be proved. , at the side of, near, is explained from the idea of the protecting spirit standing by the side of his protege. The plural, “kings of Persia,” neither refers to Cyrus and Cambyses, nor to Cyrus and the conquered kings living with him (Croesus, etc.), nor to Cyrus and the prince, i.e., his guardian spirit (Hitzig). The plural denotes, that by the subjugation of the demon of the Persian kingdom, his influence not merely over Cyrus, but over all the following kings of Persia, was brought to an end, so that the whole of the Persian kings became accessible to the influence of the spirit proceeding from God and advancing the welfare of Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
By the angel’s commanding the Prophet to be of a serene and tranquil mind, we gather the continuance of his fright, and his being as yet unable to listen with composure. And yet this trembling improved his teachableness. Without the slightest doubt, God desired to prepare his servant in this way to render him more attentive to his disciples, and yet this very terror prevented Daniel from summoning all his senses to listen to the address of the angel. The remedy is exhibited in these words, O Daniel, fear not The angel did not wish to remove all fear from the Prophet’s mind, but rather to calm it, lest his trembling should prevent him from giving due attention to the prophecies which we shall soon discuss. I have already said enough on the subject of this address. As God knows fear to be useful to us, he does not wish us to be entirely free from it, as too great self-confidence would immediately produce slothfulness and pride. God, therefore, wishes our fears to restrain us like a bridle, but meanwhile he moderates this dread in his servants, lest their minds become stricken and disturbed, and thus disabled from approaching him with calmness.
The angel adds, From the first day on which thou didst begin to apply thy mind to understanding, and to afflict thyself before God, thy prayers were heard This reason sufficiently shews in what sense and with what intention the angel forbade the Prophet’s fears — because, says he, thy prayers have been heard He was unwilling to banish all fear, but he offered some hope and consolation; and relying on this expectation, he might wait for the revelation which he so earnestly desired. He states his prayers to have been heard from the time of his applying his mind to understanding, and from his afflicting himself before God These two points may be noticed: first, by the word “understanding” the angel informs us of God’s being propitious to the prayers of his servant, because they were sincere and legitimate. For what spectacle did Daniel behold? He saw the condition of the Church entirely confused, and he desired the communication of some mark of favor, which might assure him of God’s being still mindful of His covenant, and of his not despising those wretched Israelites whom he had adopted. As this was the object of the Prophet’s prayer, he so far obtained his request, and the angel bears witness to God’s being entreated by him. We are taught then by this passage, if we are anxious for our supplications to be both heard and approved by God, not to give way to those foolish lusts and appetites, which solicit and entice us. We ought to observe the rule here prescribed by the angel, and fashion our entreaties according to God’s will. We know, says John, that if we ask anything according to his will, he will hear us. (1Jo 5:14.) This is the first point. The second is the addition of penitence to fervor in devotion, when the angel says, Daniel’s mind was afflicted or humbled. A second condition of true prayer is here set before us, when the faithful humble themselves before God, and being touched with true penitence, pour out their groans before him. The angel, therefore, shews how Daniel obtained his requests, by suppliantly afflicting himself before God. He did not utter prayers for the Church in a mere formal manner, but as we have previously seen, he united fasting with entreaty, and abstained from all delicacies. For this reason God did not reject his petitions. He says, before thy God; this expression of the angel’s implying that the Prophet’s supplication sprang from true faith. The prayers of the impious, on the other hand, always repel the Almighty, and they can never be sure of his being propitious to them. In consequence of the hesitation and vacillation of unbelievers, this testimony to true faith is set before Daniel — he prayed to his own God Whoever approaches God, says the Apostle, (Heb 11:6,) ought to acknowledge his existence, and his being easily entreated by all those who seek and invoke him. We ought diligently to notice this, as this fault is most manifest in all ages, men often pray to God, but yet through their hesitation they pour forth their petitions into the air. They do not realize God as their Father. Another passage also reminds us how useless is the hope of obtaining anything by prayer, if we are agitated and tossed about in our emotions. (Jas 1:6.) Unless faith shine forth, we must not feel surprise at those who call upon God losing all their labor through their profanation of his name. Lastly, by this expression, the angel shews us how Daniel’s prayer was founded on faith; he had not sought God with rashness, but was clearly persuaded of his being welcomed among the sons of God. He prayed, therefore, to his own God, and for this reason, his petitions were heard. Then the angel adds, he came at his words; as it is said in the Psalms. (Psa 145:19.) God inclines with desire towards those who fear him; and in this sense the angel waits upon Daniel. It now follows, —
Fuente: Calvin’s Complete Commentary
(12) From the first day.The meaning appears to be that this vision was vouchsafed to him in consequence of his prayer to understand what would befal his people in the future. The prayer was heard from the first day that he offered it, but it had been impossible for him to realise the answer before the present time, for reasons mentioned in the next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. For thy words Rather, with R.V., “for thy words’ sake.” What power in prayer! It moves all heaven and brings the powers of heaven with help. Sometimes the answer to the prayer comes only after many years of waiting; sometimes after a few weeks of continuous fasting and beseeching as in this case; sometimes “in the day” when one cries (Dan 9:20; Dan 10:2; Psa 138:3).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then he said to me, “Do not be afraid Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard, and I have come for your words’ sake. 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. ” ’
We may probably assume from this that Daniel had been contemplating his previous visions during the days of his fast, ‘setting his heart’ to grasp and understand their significance, while at the same time humbling himself before God.
‘From the first day — your words were heard.’ God never fails to hear the prayer of the righteous when they humble themselves before Him, not in ostentatious humility, but in genuine lowliness of heart. Yet we are here reminded that there is often a definite period, sometimes short, sometimes considerable, between the praying of the prayer and the final answer coming through, not because God does not hear, but because of the way things are. To us the answer might seem simple, for we see only what is limited to our vision, but it must all work in with the purposes of God and the way that creation was created.
God had in fact sent the angel immediately on receiving the prayer, and it was because of that word that he had come. But there had been difficulties. An angel responsible in some way for watching over Persia had withstood him. He had seen that the message coming through to Daniel was not helpful to what he wanted for Persia and had tried to delay its receipt, possibly hoping to stop it altogether. If Daniel had not prayed on it may never have been received.
Prayer is a powerful and effective tool, but Jesus Himself warned us against its misuse. It is not to be a means of obtaining things for ourselves, but of extending and expanding the work of God and improving our spiritual lives. Indeed He told us that we do not need to ask for what we think we need, as our Father knows what we really need and will provide it (Mat 6:8). The exception, the prayer for daily bread, is really a recognition that our bread comes from God, and is for a necessity which we cannot do without. Large numbers of modern prayers are totally selfish, miss the whole point of prayer, and ignore what Jesus said. He wanted us to have the wider vision. When Paul asked prayer for himself it was in order that the Kingly Rule of God might be extended and God’s name glorified, not in order that he might be comfortable.
Jesus’ concentration in His prayer was on the exaltation of God’s name, the extending of His Kingly Rule, and the doing of His will on earth. We do well to make that the commencement of, and the major factor in, our praying, as Daniel clearly did.
‘Twenty and one days.’ This covers the three week period during which Daniel was praying.
‘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.’ We learn from this that there are spiritual forces affecting the world situation that we know little about and comprehend even less. They are usually totally hidden from us and we are specifically warned against making too much of angels. They are God’s instruments and heed His voice and not ours.
This suggests that as we would expect the spiritual forces that support ‘the wild beasts’ depicted in Daniel work in a way that is contrary to the purposes of God. They are angels who follow Satan, egging man on in his sinful behaviour, while the true angels of God support the case of God’s people behind the scenes. As we read of the latter, ‘Are they not all ministering spirits sent to sent out to do service for the sake of those who will inherit salvation?’ (Heb 1:14).
But we must not read into these verses that every nation has its angel allocated by God, and that for the majority it is an evil angel. That is being far too simplistic. It is extremely unlikely that God has allocated the nations of the world to specific angels, of which most are evil. The point is rather that while nations are set to behave like wild beasts, especially powerful nations, that evil mastermind Satan will allocate those nations to one or more of his minions to stir up and encourage their behaviour.
In this case we are being told of one of Satan’s minions who was allocated to ensure that Persia behaved as Satan wanted. It was because of such doings that Satan could say to Jesus that the nations could be His for the asking (Mat 4:9). It was no idle boast. The nations, without realising it, were largely subservient to him as he exercised his power and control through his angels, because their minds and hearts were set in that direction, and the gods they worshipped were backed by ‘devils’, that is these evil angels (1Co 10:20).
Such activities continued in Paul’s day and continue today. ‘We do not wrestle against flesh and blood — but against spiritual hosts of wickedness in heavenly places’ (Eph 6:12). See also Rev 12:7-11.
But they did not, and do not, have total control over these nations. God too was at work, changing the course of nations. And here we learn that this mighty angel who was speaking to Daniel, working on behalf of Persia, was helped by Michael, one of the chief princes among God’s true angels, who assisted him and enabled him on behalf of Persia to somewhat counter the effects of the evil angel appointed by Satan as ‘the prince of Persia’. By this he assisted the kings of Persia, unknown to them, in the direction of the purposes of God, to some extent modifying the success of the evil ‘prince’. (The angel can hardly be God or he would not have been so limited in his ability).
We are not to think that God recognised the authority of the so-called ‘prince of Persia’. He was not appointed by God (except in so far as all rulers are appointed by God). What in the end determined the success of these angels was the attitudes of men. Angels could only influence nations ‘spiritually’, men made the final decisions. Thus we have here a partial explanation of Cyrus’ tolerance towards, and assistance of, God’s people, the result of the work of the mighty angel assisted by Michael. But it was Cyrus under God’s will who made the final decisions, responding to the influence of the good or evil angels.
As Paul told us, these evil angels work partly by blinding the eyes of men to the truth so that they do not see the glory of God revealed in creation, but rather turn to the worship of created things, sun, moon, stars, beasts, birds and creeping things (2Co 4:4 a with Rom 1:18-23).
Fuente: Commentary Series on the Bible by Peter Pett
Dan 10:12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
Ver. 12. Fear not, Daniel. ] Disquieting and expectorating fears should be laid aside. 1Jn 4:18
For from the first day.
And I am come for thy word.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the first day. See Dan 9:23.
chasten = humble. See note on Dan 10:3.
God. Hebrew. Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 10:12
Dan 10:12 Then saidH559 he untoH413 me, FearH3372 not,H408 Daniel:H1840 forH3588 fromH4480 the firstH7223 dayH3117 thatH834 thou didst setH5414 (H853) thine heartH3820 to understand,H995 and to chasten thyselfH6031 beforeH6440 thy God,H430 thy wordsH1697 were heard,H8085 and IH589 am comeH935 for thy words.H1697
Dan 10:12
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
Daniel was indeed visibly terrified and as soon as he was on his feet, he was comforted by his heavenly visitor and assured that his petitions had been heard by God from the beginning of his petition. Daniel’s visitor, whoever he was had come for the express purpose of helping Daniel to understand what was going to happen in the latter days as he affirms in Dan 10:14. This is obviously what Daniel was seeking understanding about.
In order to appreciate what Daniel was looking for, we need to be aware of the circumstances which were present at the time. Daniel had earlier received the vision of the seventy sevens and was told that Jerusalem and the temple would be rebuilt. Cyrus had issued the decree to rebuild the temple and Jerusalem in about 537 BC. Opposition to the rebuilding of the temple from the Samaritans started soon after which put a halt to the rebuilding process two years later in about 535 BC. Daniel knew from the prophecy of the seventy sevens that the city and the temple would be rebuilt and he knew it would be in troublous times, meaning there would be difficulties associated with it. Daniel was not told to what extent the difficulties associated with the rebuilding would be.
The time for the Passover and the Feast of Unleavened Bread was approaching when Daniel went into mourning and fasting. The Passover Sacrifice was a significant event in the lives of the faithful Israelites. This event was one of three yearly times in which the Israelites would journey to Jerusalem. This was the event that brought Jesus to Jerusalem when He was betrayed and crucified. Daniel knew the building of the temple and the city had been halted and that there would be no yearly gathering of Israelites at the temple in order to observe all of the elements associated with the Passover. Ezra teaches in Ezr 3:5 that all of the yearly feasts including the Passover had been observed at their set times when the Israelites released by Cyrus returned to Jerusalem.
The approach of the Passover and the knowledge that the temple which was still in ruins is what must have driven Daniel into the state of mourning he was in. Daniel was old enough when he was taken from Jerusalem by Nebuchadnezzar in 606 BC to remember the Passover, the eating of the Paschal lamb and the Feast of Unleavened Bread and the associated events which were conducted at the temple.
Daniel was in the sunset of his life and when the decree went out from Cyrus to rebuild, Daniel probably hoped that it would be accomplished while yet he lived on the earth so that he and his countrymen would have a chance to offer sacrifice and worship from the temple. This current setback in the rebuilding obviously had a great impact on Daniel and with the approach of the Passover and the knowledge that the rebuilding of the temple had been halted, he wanted to understand what was going to happen with his people. He was obviously upset enough about it that he chose to forego the eating of the Paschal lamb, choosing rather to enter into a voluntary state of fasting which kept him from observing this feast. This fact alone speaks volumes as to the genuine and deep state of sorrow that Daniel was in.
and I am come for thy words
This means that Daniel’s visitor had come in response to Daniel’s prayer. Daniel had been praying and fasting for three weeks at this time, which is twenty one days.
Fuente: Old and New Testaments Restoration Commentary
Fear not: Dan 10:19, Isa 35:4, Isa 41:10, Isa 41:14, Mat 28:5, Mat 28:10, Mar 16:6, Luk 1:13, Luk 1:30, Luk 2:10, Luk 24:38, Act 18:9, Act 18:10, Act 27:24, Rev 1:17
from: Daniel, as Bp. Newton observes, was now very far advanced in years; for the third year of Cyrus was the 73rd of his captivity; and being a youth when carried captive, he cannot be supposed to have been less than ninety. Old as he was, “he set his heart to understand,” the former revelations which had been made to him, and particularly the vision of the ram and he-goat, as may be collected from the sequel; and for this purpose he prayed and fasted three weeks. His fasting and prayers had the desired effect, for and angel was sent to unfold to him those mysteries; and whoever would excel in divine knowledge, must imitate Daniel, and habituate himself to study, temperance, and devotion. Dan 10:2, Dan 10:3, Dan 9:3, Dan 9:4, Dan 9:20-23, Isa 58:9, Isa 65:24, Act 10:4, Act 10:30, Act 10:31
chasten: Lev 16:29, Lev 16:31, Num 29:7, Psa 69:10
and I: Dan 10:11, Dan 9:20-22, Act 10:3-5, Act 10:30, Act 10:31
Reciprocal: Gen 15:1 – Fear Exo 9:21 – regarded not Psa 107:43 – is wise Eze 44:5 – mark well Dan 7:16 – one Dan 8:16 – I heard Dan 9:23 – the beginning Hag 1:5 – Consider your ways Mat 24:15 – whoso Mar 16:5 – and they Heb 1:14 – minister
Fuente: The Treasury of Scripture Knowledge
Dan 10:12. In this verse the man again encourages Daniel and acknowledges the threeweek fast that he had observed. He assures him that his words of prayer were heard from the beginning, and that it was for his words or because of them lie had come.
Fuente: Combined Bible Commentary
Still, it was an unnerving experience for Daniel to stand in the presence of such a glorious person. The angel realized how Daniel felt and encouraged him not to fear. The angel informed the prophet that God had heard his first prayer for understanding, and that what follows came in answer to that petition (cf. Dan 9:23). Humbling himself before God involved taking the role of a learner before Him.
"This verse constitutes a great encouragement to those whose prayers are not answered immediately. The cause of the delay may be something totally unknown to us; yet although the answer may be delayed, the prayer is always heard immediately." [Note: Feinberg, p. 141.]