21<\/strong>. Howbeit<\/strong> ] ‘but’ is not strong enough: cf. Dan 10:7<\/em><\/span>. It is difficult to be sure what the thought tacitly opposed is: it may be, ‘Howbeit (though I cannot stay long, Dan 10:20<\/em><\/span> a<\/em>), I can nevertheless tell thee this (Dan 11:2<\/span> ff.) about the future’; or ‘Howbeit (though the contest, Dan 10:20<\/em><\/span> b<\/em>, may seem to be an endless one), I will tell thee about the future, for it contains, at least towards the end, an outlook of hope and consolation.’<\/p>\n I will<\/em> declare<\/strong> (Dan 2:2<\/span>) unto<\/strong> thee that which is<\/em> inscribed<\/strong> in the<\/em> writing<\/strong> of truth<\/em> ] i.e. the book in which God has inscribed beforehand, as truly as they will be fulfilled, the destinies of mankind: cf. Psa 139:16<\/span>. The figure is meant as a concrete expression of the truth that the future is pre-determined<\/em> by God. The later apocalyptic writers often speak, in the same sense, of the ‘heavenly tables,’ in which the deeds and events of the future stand recorded; see e.g. Enoch lxxxi. 1, 2, xciii. 2, 3, ciii. 2, 3, cvi. 19, cvii. 1; and cf. the note in Charles’ ed. p. 132 f.<\/p>\n inscribed<\/strong> ] as in Aram. (Dan 5:24-25<\/span>, Dan 6:8<\/span>; Dan 6:10<\/span>) and New Hebrew. The word implies a more formal act than ‘written.’ Noted<\/em> in Old Engl. has the force of inscribed:<\/em> cf. note<\/em> in Isa 30:8<\/span> for , ‘cut in,’ ‘engrave.’<\/p>\n and<\/em> there is not one<\/strong> that<\/em> strengtheneth himself<\/strong> with me<\/em> against<\/strong> these<\/em>, except<\/strong> Michael your prince<\/em> ] in my contest with the ‘princes’ of Persia and Greece ( Dan 10:20<\/em><\/span>), only Michael supports me. The words seem to connect with the end of Dan 10:20<\/em><\/span>, rather than with the first part of Dan 10:21<\/em><\/span>, which is perhaps to be regarded as parenthetical.<\/p>\n strengtheneth himself<\/strong> with me<\/em> ] i.e. shews himself to be my valiant ally: cf. 1Ch 11:10 , 2Ch 16:9<\/span> (where ‘in the behalf of’ is lit. with<\/em>, as here), 2Ch 17:1<\/span>.<\/p>\n But I will show thee what is noted in, the scripture of truth – <\/B>The word noted here means written, or recorded. The scripture of truth means the true writing, and the reference is doubtless to the Divine purposes or decrees in this matter – for<\/P> (a) there is no other writing where these things were then found;<\/P> (b) the angel came to make known what could be known in no other way, and therefore what was not yet found in any book to which man had access;<\/P> (c) this language accords with common representations in the Scriptures respecting future events.<\/P> They are described as written down in a book that is in the hands of God, in which are recorded all future events – the names of those that shall be saved – and all the deeds of men. Compare Deu 32:34<\/span>; Mal 3:16<\/span>; Psa 139:16<\/span>; Rev 5:1<\/span>. The representation is figurative, of course; and the meaning is, that, in the view of the Divine mind, all future events are as certain as if they were actually recorded as history, or as if they were now all written down. The angel came that he might unfold a portion of that volume, and disclose the contents of its secret pages; that is, describe an important series of events of great interest to the Jewish people and to the world at large.<\/P> And there is none that holdeth with me in, these things – <\/B>Margin, strengtheneth himself. So the Hebrew. The idea is, that there was none that rendered aid in this matter, or that stood by him, and would accomplish the designs which he was meditating in their behalf pertaining to Persia. The angel saw that there were powerful influences against the interests of the Hebrew people at work in the court of Persia; that it was necessary that they should be counteracted; that unless this were done, fearful calamities would come upon the Jewish people, and they would be subjected to great embarrassments in their efforts to rebuild their city and temple, and he says that there was no one whose aid could be permanently and certainly relied on but that of Michael. He himself was to return to the court of Persia to endeavor to counteract the influence of the prince of Persia, but, as in the former case when on his way to Daniel Dan 10:13<\/span>, he would not have been able to counteract the machinations of that prince if it had not been for the interposition of Michael, so he felt now that reliance was still to be placed on his assistance in the matter.<\/P> But Michael your prince – <\/B>See the notes at Dan 10:13<\/span>. The patron, or guardian of your people, and of their interests. The idea intended to be conveyed here undoubtedly is, that Michael was a guardian angel for the Jewish people; that he had special charge of their affairs; that his interposition might be depended on in the time of trouble and danger, and that, under him, their interests would be safe. No one can prove that this is not so; and as on earth some of the most important favors that we enjoy are conferred by the instrumentality of others; as we are often defended when in danger by them; as we are counseled and directed by them; as God raises up for the orphan, and the widow, and the insane, and the sorrowful, and the feeble, those of wealth, and power, and learning, who can better guard their interests than they could themselves, and as these relations are often sustained, and these favors conferred by those who are invisible to the recipients, so it gives, in a higher sense, a new beauty to the arrangements of the universe to suppose that this benevolent office is often undertaken and discharged by angelic beings.<\/P> Thus they may defend us from danger; ward off the designs of our enemies; defeat their machinations, and save us from numberless evils that would otherwise come upon us. This view receives additional confirmation, if it be admitted that there are evil angels, and that that seek the ruin of mankind. They are malignant; they tempt the race of man; they have power far superior to our own; they can set in operation a train of evil influences which we can neither foresee nor counteract; and they can excite the minds of wicked men to do us injury in a way which we cannot anticipate, and against which we cannot defend ourselves. In these circumstances, anyone can perceive that there is concinnity and propriety in the supposition that there are good beings of a higher order who feel an interest in the welfare of man, and who come to us, on their benevolent errand, to defend us from danger, and to aid us in our efforts to escape from the perils of our fallen condition, and to reach the kingdom of heaven.<\/P> <\/p>\n Dan 10:21<\/span><\/p>\n In the scripture of truth.<\/em><\/p>\n<\/p>\n The Teaching of Scripture<\/strong><\/p>\n The Scriptures not only demand our submission, but invite our investigation. Whatever men in the pride of their heart may urge against them, they describe the moral condition of man, and contain truths that suit him through every stage of weakness and sorrow. <\/p>\n 1. <\/strong>The moral ruin of man. The universal and dreadful character of mans apostacy from God. The fact is everywhere assumed. <\/p>\n 2. <\/strong>The Gospel remedy. Scriptures introduce Jesus Christ–born of a woman–made under the law–agonies–death–priestly character–intercession.<\/p>\n 3. <\/strong>The means of application. How shall I become a partaker of this salvation? By faith. Then man is a new creature. His conceptions of God are new–his desires are new–pleasures new–pains new–principles and practices new–prospects new–he is an heir of glory. <\/p>\n 4. <\/strong>The doom of the impenitent and unbelieving. (Psa 9:17<\/span>; Mat 23:33<\/span>; Rev 21:8<\/span>.) <\/p>\n 1. <\/strong>The Self-ignorant. A man may have much knowledge and yet be totally ignorant of himself. There are some of this class everywhere. <\/p>\n 2. <\/strong>The Presumptuous. Those whom the Scriptures call ungodly men, who turn the grace of God into lasciviousness. The men who dream of salvation without the washing and regeneration, and renewing of the Holy Ghost. <\/p>\n 3. <\/strong>The Self-righteous. The persons who intend, if it is possible, to go to heaven without the merits of the Saviour. A large class. <\/p>\n 4. <\/strong>The Anxious. You need consolation, and it is provided. (Mat 14:30-31<\/span>) The all sufficiency of Christ reaches to you. <\/p>\n 5. <\/strong>The Believer. The sacred Scriptures congratulate you. They describe your mercy they proclaim your obligations–they point you to your final home. (Anon<\/em>.)<\/p>\n<\/p>\n The Highest Literature and the Highest Ministry<\/strong><\/p>\n . <\/p>\n <\/p>\n Verse 21<\/span>. Noted in the scripture of truth<\/B><\/I>] Perhaps this refers to what he had already written<\/I> down. See the preceding visions, which Daniel did not fully understand, though a general impression from them had filled his heart with sorrow.<\/P> <\/P> Michael your prince.<\/B><\/I>] The archangel mentioned before, Da 10:13<\/span>, and who has been always supposed to be appointed by God as the guardian of the Jewish nation. It appears that God chose to make use of the ministry of angels in this work; that angels, as they could be only in one place<\/I> at one time<\/I>, could not produce influence where they were<\/I> not; and that, to carry on the operation on the mind of the Persian king, it was necessary that either Gabriel<\/I> or Michael<\/I> should be present with him, and when one went on another commission another took his place; see Da 10:13<\/span>. But we know so little of the invisible world that we cannot safely affirm<\/I> any thing positively<\/I>.<\/P> <\/p>\n In the scripture of truth, i.e. in the peremptory decree and purpose of God, more authentic and unalterable than the laws of the Medes and Persians. Now God hath appointed to deliver the Jews from the Persians by the Greeks; and from the Greeks by the Maccabees, especially the Seleucidae and Lagidae; and how the Romans should come after, and plague the people of God long, both by the persecuting emperors and by antichrist, and how that also should have an end. <\/P> Michael your prince; Jesus Christ alone is the Champion and Protector of his church, and that all-sufficient, when all the princes of the earth besides deserted or opposed it. For it cannot be meant of <\/P> angels in any sound sense, as popish interpreters would have it, thereby to countenance their angel worship; for can we imagine upon rational and orthodox principles, that the angels of heaven should be divided into parties, and but two of them mind the cause of the church of God, with other like absurdities, which accompany the popish sense that Maldonate, a Lapide, &c. fasten upon this scripture? <\/P> <\/p>\n 21. noted in the scripture oftruth<\/B>in the secret book of God’s decrees (Psa 139:16<\/span>;Rev 5:1<\/span>), which are truth, thatis, the things which shall most surely come to pass, being determinedby God (compare Joh 17:17<\/span>). <\/P> none . . . but Michael<\/B>Tohim alone of the angels the office of protecting Israel, in concertwith the angelic speaker, was delegated; all the world powers wereagainst Israel.<\/P><\/p>\n But I will show that which is noted in the Scripture of truth<\/strong>,…. Not in the written word, though there are many things relating to what should befall the Jews in the latter day, especially in De 28:1<\/span> but in the decrees and purposes of God, which are sometimes signified by a book, and things written in it; because so particular and distinct, and so sure and certain, and which will be most truly, infallibly, and punctually performed: these are “noted”, marked, engraven, in the eternal mind of God; they are “in writing”, and they are “truth” b, as it may be rendered, since there is a distinguishing accent between “Scripture” and “truth”: they are written in the book of God’s decrees, and are his true and faithful words and sayings, and will most surely be accomplished: now these are the deep things of God, which angels themselves know nothing of, till they are revealed unto them: the angel here having a revelation of such of them as concerned the future monarchies of the earth, and the case of the Jews under them, promises to show them to Daniel; which was the work he was appointed to do:<\/p>\n and there is none that holdeth with me in these things, but Michael your Prince<\/strong>; Christ the Prince of the kings of the earth, he was the Prince, Protector, and Guardian of the people of the Jews; he is the Angel that went before them in the wilderness, and guarded them in it, and guided them into the land of Canaan; he is the Angel of God’s presence, that bore, carried, and saved them all the days of old, and was their King and their God, their Defender and Deliverer, still; he took their part, and was on their side; yea, he was on the side of, and took part with, them that were for them, the holy angels; and there was none but him that exerted his power, and strengthened Gabriel to act for them in “these things” relating to their peace and prosperity: or, “against these” c, as it may be rendered; against the princes of Persia and Greece, the evil spirits that worked in these kingdoms, in the children of disobedience there; and had it not been for him, and the exertion of his mighty power, it would have been soon all over with the people of the Jews; as it would be now with the church of Christ, of which they were typical, but the Lord is on their side; Michael the Archangel, and his angels under him, fight for it, protect and defend it; and since he is for his people, who shall be against them? or to what purpose will an opposition be? the gates of hell cannot prevail against the church of God, the saints of the most High.<\/p>\n b “quod exaratum est in Scripto, [in Scripto] verace”, Piscator. c “contra illos”, Piscator, Gejerus.<\/p>\n This verse is antithetically connected with the preceding by , but yet. The contrast, however, does not refer to the fears for the theocracy (Kranichfeld) arising out of the last-named circumstance (v. 20 b<\/em>), according to which the angel seeks to inform Daniel that under these circumstances the prophecy can only contain calamity. For “the prophecy by no means contains only calamity, but war and victory and everlasting victory added thereto” (Klief.). C. B. Michaelis has more correctly interpreted the connection thus: Verum ne forte et sic, quod principem Graeciae Persarum principi successurum intellexisti, animum despondeas, audi ergo, quod tibi tuisque solatio esse potest, ego indicabo tibi, quod <\/em>, etc. “The Scripture of truth” is the book in which God has designated beforehand, according to truth, the history of the world as it shall certainly be unfolded; cf. Mal 3:16<\/span>; Psa 139:16<\/span>; Rev 5:1<\/span>. The following clause, , is not connected adversatively with the preceding: “there is yet no one … “ (Hofmann and others), but illustratively, for the angel states more minutely the nature of the war which he has to carry on. He has no one who fights with him against these enemies ( , against the evil spirits of Persia and Greece) but Michael the angel-prince of Israel, who strongly shows himself with him, i.e., as an ally in the conflict ( as 1Sa 4:9<\/span>; 2Sa 10:12<\/span>), i.e., renders to him powerful aid, as he himself in the first year of Darius the Mede had been a strong helper and protection to Michael.<\/p>\n I omit the interpretation of those who say that after the departure of the angel the prince of the Greeks came forward, because God ceased to afford assistance to the kingdom of the Persians. This is altogether different from the Prophet’s sense, and we must hold the explanation which I have adopted. The angel now adds the object of his mission — to make Daniel acquainted with what he will afterwards relate. He again attracts our confidence towards his message, not only for the sake of the Prophet privately, but to assure all the pious how free Daniel’s writings were from any human delusion or invention, and how fully they were inspired from above. I will announce, therefore, what has been engraven, or ensculptured, in the Scripture of truth By this phrase, “the Scripture of truth,” he doubtless means the eternal and inviolable decree of God himself. God needs no books; paper and books are but helps to our memory, which would otherwise easily let things slip; but as he never suffers from forgetfulness, hence he needs no books. We are aware how often holy Scripture adopts forms of speech according to human customs. This clause implies the same as if the angel had said, he brought nothing but what God had already determined before, and thus the Prophet would expect a full and complete accomplishment <\/p>\n He next adds, There is no one who supports me in this duty except Michael, whom he calls prince of the elect people It is surprising why the angel and Michael alone fought for the safety of the people. It is written, Angels pitch their camp in a circuit around those who fear God, (Psa 34:7<\/span>,) and then but one Church existed in the world. Why, then, did not God commit this charge to more angels than one? Why did he not send forth mighty forces? We acknowledge that God does not confine himself to any fixed rule; he can help us as well by many forces as by a single angel or by more. And he does not make use of angels as if he could not do without them. This is the reason of that variety which we observe: he is first content with one angel, and then joins more with him. He will give to one man a great army, as we read of Elisha, and as other passages in Scripture afford us examples. (2Kg 6:17<\/span>.) the servant of Elisha saw the air full of angels. Thus also Christ said, Can I not ask my Father, and he will send me, not one angel only, but a legion? (Mat 26:53<\/span>.) Again, the Spirit of God assigns many angels to each of the faithful. (Psa 91:11<\/span>.) Now, therefore, we understand why God sends more angels, not always with the same purpose or intention, to inform us that he is sufficient to afford us protection, even if no other help should be supplied. He provides for our infirmities by bringing us help by means of his angels, who act like hands to execute his commands. But I have previously remarked this is not an invariable practice, and we ought not to bind him by any fixed conditions to supply our wants always in the same manner. God seemed, at least for a time, to leave his people without help, and afterwards two angels were sent to contend for them; first, a single one was sent to Daniel, and then Michael, whom some think to be Christ. I do not object to this view, for he calls him a prince of the Church, and this title seems by no means to belong to any angels, but to be peculiar to Christ. On the whole, the angel signifies that God did not put forth his full strength in contending for his Church, but shews himself to be a servant to promote its safety till the time of deliverance should arise. He afterwards adds — for the next verse may be treated shortly, and ought to be connected with this in one context. <\/p>\n (21) But.<\/strong>A further contrast is introduced by the adversative. This may be brought out by paraphrasing the verse as follows: It is true that the prince of Javan will attack you, but do not despair at the thought of one persecuting empire succeeding another. It is all written in the Scripture of truth: that is, in the revelations which God had already conveyed, or shortly would convey, to Daniel, and in the book of Providence (Psa. 139:16<\/span>). We have here a striking parallel to our Saviours words, Lo, I have told you before.<\/p>\n And there is none<\/strong> . . .A still further ground of encouragement. Michael, who stood up as Israels champion under the Persian troubles, will prove himself strong against the evil powers which lead Javan.<\/p>\n 21<\/strong>. <\/strong> R.V. reads, “But I will tell thee that which is inscribed in the writing of truth: and there is none that holdeth with me against these, but Michael your prince.” Kautzsch’s free reading probably gives the true thought, “But yet will I let thee know what has been noted down in the book of truth, though no one assists me against those except your guardian angel Michael.” A page from this “book” in which is written the divine decrees concerning the future (compare Psa 139:16<\/span>) is now to be opened to the prophet. The angel has already intimated that two of the coming enemies of Israel are to be Persia and Greece, and he now states that against these (as doubtless against all the enemies which are to follow) himself and Michael are the only opponents. (See note Dan 10:13<\/span>.) But surely, with the mighty angel Gabriel on Israel’s side (seeverses 5 and 6) victory is certain. Take heart, Daniel!<\/p>\n This picture prophecy is most vivid. All language in the beginning is a language of pictures, and unlike all others it retains its freshness and interest to all time. This chapter has given us the seeds of thought out of which a Milton’s “Paradise Lost” could spring forth. The great spiritual lesson taught here is needed in every age. Heavenly forces are operating in the affairs of nations. The fall and rise of empires are determined not alone by the weapons of earth but by invisible conflicts between spiritual forces. The destinies of mankind are settled in heaven. Daniel is assured by this picture lesson, as previously by the warfare between the symbolic “beasts,” that Israel, small and weak as she is, has heavenly protectors.<\/p>\n Dan 10:21<\/span><\/em><\/strong>. <\/strong>Michael your prince<\/em><\/strong><\/strong> This shews in what sense the word prince <\/em>is to be understood in the preceding parts of this chapter, and to what order of beings it is to be applied. Michael and Gabriel were probably the tutelary angels of the Jews. These names do not occur in any books of the Old Testament that were written before the captivity. Castell mentions the names of four that were said to stand around the throne of God, Michael, Uriel, Gabriel, and Raphael; two only of which seem to be named in Scripture. But whatever may be determined concerning their names, it is certain, from various passages of the Old Testament, that ministering spirits continually attend upon the service of God, and execute the divine commands. In the two last verses these blessed spirits appear to have been intended. We know, and can know, no more of the offices or employments of these celestial agents than what is revealed to us, and therefore it is in vain to indulge conjecture. In general we may conclude, that they will be favourable or unfavourable to any nation or people according to the state of religion, holiness, and virtue among them; and that all things and all powers will work together for good to those who fear and love God. <\/p>\n REFLECTIONS.<\/strong>1st, In the third year of Cyrus, this last of Daniel’s prophesies bears date. He was now a very aged man, and high in the favour of God, who revealed to him another scene of events, which would certainly come to pass in their appointed season: and this vision was not couched under any emblematical figures, as the former, but delivered in direct words; so that he had a clear understanding of the facts related, and of the things which should come to pass. <\/p>\n We have an account, 2. A glorious personage appears to him: he was by the river Hiddekel, with others probably assembled for the purposes of devotion, when, lifting up his eyes, he saw a certain man, <\/em>&c. This glorious person was visible to him, but not to those who were with him; yet they heard and saw enough to fill them with deep consternation, so that they fled to hide themselves; <\/em>while Daniel remained alone with this celestial personage, and overwhelmed fell into a swoon at his feet, pale as death, and his strength utterly gone: yet, though prostrate on the ground, and his bodily senses locked up in sleep, he heard the voice of his words.<\/em> <\/p>\n 2nd, From this debilitated state of body, the prophet is by degrees restored, and raised up to hear the words of the vision. 2. The angel kindly encourages him: he assures him of God’s great regard to him, and bids him not fear, but receive with attention what he was about to declare to him; for God had heard his supplications from the moment he began to speak, had respect unto his humiliations, and had sent on purpose to acquaint him of what should befal his people in the latter days; <\/em>for the prophesy extends to the most distant events, even to the reign of Antichrist, the resurrection of the dead, and the end of time; for the vision is for many days. <\/em>The angel farther informs him, that he was detained in the court of Persia one and twenty days, the time of Daniel’s mourning, to counteract the devices of the prince of the kingdom of Persia, either Cambyses, or rather an evil angel, who had been endeavouring at the court of Persia to do some mischief to the people of God; but the enemy was disappointed; for Michael, a chief archangel, came to Gabriel’s help, and aided him to disappoint the designs that were forming; for which end he had abode so long with the king and nobles of Persia. Note; <\/em>(1.) A sense of God’s love to our souls, is the grand barrier against terrifying fear. (2.) The moment God’s people begin to speak, his ear is attentive to their prayers, and he is ready to grant their petitions. (3.) Whatever plots devils or men form against Christ’s people, he is able to baffle their attempts, and save his faithful ones from the power of evil. (4.) Though we need not pry curiously into the nature and employment of angels, much less pay them adoration, we may be thankful to their great Master who employs them, for unnumbered kind offices that we owe them, when ourselves were not apprehensive of the least danger. <\/p>\n 3. The prophet, though raised upon his feet, with downcast eyes, dumb with amazement and awe, stood statue-like and motionless at these words, till the same kind hand which probably raised him before, touched his lips, and gave him liberty of speech: when, with great respect addressing the heavenly messenger, the prophet owns his terrors, and acknowledges their cause. The vision had overpowered him, conscious of his own defilement and impurity; for saith he, How can the servant of this my lord talk with this my lord.<\/em> <\/p>\n 4. To remove all his fears, the third time the angelic messenger drew near, and by a touch communicated strength unto him, that he might be capable of conversing with him, and attending to the message that he was sent to bring him. To remove all his fears, the angel repeats the assurances of God’s love; encourages him to resume his wonted peace; wishes him all prosperity in body and soul; bids him be strong in the Lord and the power of his might, and cast away every distressing apprehension, since God so highly regarded him. Power accompanied his word; and Daniel, now sensible of an increase of strength, and acknowledging the favour, is ready, with deepest respect, to hear whatever his honoured visitant should say. Note; <\/em>(1.) God speaks peace to the troubled consciences of his praying and believing people, and by his Spirit seals the word in their hearts. (2.) Though of ourselves weak as infancy, we can do all things through Christ strengthening us. <\/p>\n 5. He gives him in general a hint of what he more fully explains afterwards. Then said he, Knowest thou wherefore I come unto thee? <\/em>it was, as he had told him, in answer to his prayers, and to inform him concerning his people; and now will I<\/em> return to fight with the prince of Persia; <\/em>to continue to baffle his malice against the people of God: and when I am gone forth, <\/em>having finished his work successfully, lo! the prince of Grecia shall come. <\/em>See the Annotations. But I will shew thee that<\/em> which is noted in the scripture of truth, <\/em>concerning these future events: and there is none that holdeth with me in these things, but Michael your prince. <\/em>The glorious God, by whose upholding strength the ministry of his servants becomes effectual, will be the everlasting protector and defender of his faithful saints from all the malice and enmity of earth or hell. <\/p>\n REFLECTIONS<\/p>\n<\/p>\n READER! let our improvement of this blessed Chapter be, to admire the wonderful grace, love, and condescension of our adorable Lord Jesus; in his manifestation to his servant the Prophet: and the solemn effect wrought upon the Prophet’s mind, even in the mercy.<\/p>\n<\/p>\n Precious Lord! never can thy people sufficiently admire the astonishing love that must be in thine heart, when we behold such evidences of thine attention towards them. Was it not enough, blessed Jesus, when the fulness of time should come, that thou shouldest so readily and freely give thy back to the smiters, and thy cheeks to them that plucked off the hair? And was it not to show thy people in the several ages before the time arrived, how much thy soul was bent to redeem them, and that thine whole heart was towards them, and full of love? And in confirmation of it, didst thou, dearest Emanuel, visit then one and then another of thy saints, and tell them, that they were greatly beloved? Lord! shed abroad a portion of that love in our cold hearts, and cause, us to love thee, who hast so freely and so greatly loved us!<\/p>\n<\/p>\n Reader! do not close this Chapter, neither pass away from the contents of it, until that thou hast duly pondered what is here said of Daniel’s comeliness, turned into corruption, in the view of the Holy One. Think, my brother sinner, I beseech you, how solemn, how awful, how overwhelming, must be the open view of Christ in his glory; What must be the feelings of the soul, in the moment of death, when departing the body, at the first interview; yea, the first glimpse, of the Lord Jesus? I am speaking now of God’s redeemed ones; of souls truly regenerated, and who are clothed in the robe of Jesus’s own righteousness. Yet even with them, how solemn, how truly awful and affecting! But, if so, think again, my brother, and ask the heart, what it must be to the soul of him, who cometh up from the bed of death without a surety, without the Redeemer’s righteousness, and without Christ as an advocate! What trembling, what paleness, what horror, must then be upon the soul? Lord Jesus! be thou my righteousness now; and then wilt thou be my everlasting confidence, through life, in death, at the day of judgment, and forevermore. Amen.<\/p>\n Dan 10:21 But I will shew thee that which is noted in the scripture of truth: and [there is] none that holdeth with me in these things, but Michael your prince.<\/p>\n Ver. 21. In the scripture of truth,<\/strong> ] i.e., <\/em> In God’s infallible and unchangeable decree, which, for our apprehension, are here compared to court rolls and records, ex usu forensi.<\/em> And God’s providence, which is nothing else but the carrying on of his decree, is that helm which turneth about the whole ship of the universe. <\/p>\n<\/p>\n And there is none but Michael your prince.] But how many reckon we him at? as that king once said of himself to his fearful soldiers. He alone is a whole army of men, van and rear both. Isa 52:12 <\/p>\n Dan 10:21<\/p>\n Dan 10:21 ButH61 I will shewH5046 thee(H853) that which is notedH7559 in the scriptureH3791 of truth:H571 and there is noneH369 H259 that holdethH2388 withH5973 me inH5921 these things,H428 butH3588 H518 MichaelH4317 your prince.H8269 <\/p>\n Dan 10:21 <\/p>\n “But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.”<\/p>\n The scripture of truth is not talking about the written scriptures we call the Bible today. If it were, there would be no reason for this heavenly visitor to reveal anything to Daniel because Daniel, who was a dedicated student of scripture, would already have know it. What this is doubtless talking about here is that the events which are to transpire are being conducted according to a master plan which is being carried out to exacting specifications for the purpose of bringing about God’s intended outcome for the Israelite nation. The expression “noted in the scripture of truth” is the equivalent of someone saying today that it was “etched in stone”. <\/p>\n “and there is none that holdeth with me in these things, but Michael your prince.”<\/p>\n This heavenly visitor and Michael are the only ones standing in opposition to the spiritual princes of Persia and of Greece. We learn here what Michael’s role is in this great warfare. When this heavenly visitor identified Michael as “your prince”, he identified him as the spiritual prince standing on the side of the Israelite nation. Michael is further identified in Dan 12:2 as “the great prince which standeth for the children of thy people”. So we have in this conflict Daniel’s heavenly visitor whomever he may be and Michael, the prince over the Israelites, working against the evil spiritual forces placed in charge of the affairs of Persia and of Greece. <\/p>\n Daniel’s heavenly visitor and Michael are without a doubt spiritual beings working for the furtherance of the plan of God. The context almost demands that the prince of Persia and of Greece are likewise spiritual beings in opposition to the workings of God. The diligent student of scripture cannot help but draw the conclusion that there is indeed a spiritual warfare being waged outside of our perception. No doubt this warfare had been going on since the fall of Satan and of his angels and is being carried out even today and will continue to be carried out till God’s work on earth is finished. This chapter of Daniel gives us a rare and unique glimpse into the workings of God behind the scenes and is an intriguing subject to consider indeed. As stated in the opening of this study, there is an absolute truth to all of this and we will no doubt have to wait until the revelation of all things after the passing of earth to know it, but in the meantime, all we really have is a very good hypothesis which is supported by a body of evidence assembled from other scripture, but in the end, it is only speculation. Let us treat it with wisdom and resist making it into things which clearly go beyond what is provable in scripture and teaching these things as truth absolute.<\/p>\n In the next chapter, Daniel is taken through an apocalyptic whirlwind account of what to us is now history. The historical accuracy of this vision is remarkable and compelling to say the least. It covers a period of time beginning with Darius the Mede in Dan 11:1 and concludes with the destruction of Jerusalem in the end of chapter 12. This period of time included the “threescore and two weeks” of Daniel’s vision of the seventy weeks and roughly half of the confirmation week which was the seventieth week of the same vision. The destruction of Jerusalem and of the temple in 70 AD marked the end of Israel as a nation and as the commonwealth of God. Henceforth all the people of all the nations over the whole earth were given the opportunity to be the children of God. <\/p>\n I will: Dan 8:26, Dan 11:1 – Dan 12:13, Isa 41:22, Isa 41:23, Isa 43:8, Isa 43:9, Amo 3:7, Act 15:15, Act 15:18 <\/p>\n holdeth: Heb. strengtheneth himself <\/p>\n Michael: Dan 10:13, Dan 9:25, Dan 12:1, Jud 1:9, Rev 12:7 <\/p>\n Reciprocal: Jos 5:14 – but as captain Isa 34:16 – Seek Dan 8:16 – make Dan 9:22 – he informed Dan 11:2 – will I Act 5:31 – a Prince Rom 3:2 – the oracles 2Ti 3:15 – the holy 1Pe 2:6 – it<\/p>\n Dan 10:21. Chronologically speaking, the first part of verse 20 has been fulfilled and the last part of it is due: that is, it is the proper place to go more into detail as to the meaning of the words prince of Qreda shall come. Before doing so, the angel assures Daniel that what he is going to reveal to him will be in harmony with what the scriptures had previously foretold. On the present matter of predictions, Michael was the only one of the angels who was taken into the same confidential service as the one now talking to Daniel,<\/p>\n Dan 10:21. But I will show thee that which is noted in the Scripture, or writing, of truth Namely, that which is certainly determined by God. Gods decrees are spoken of as if they were committed to writing, and registered in a book. And there is none that holdeth with me in these things, but Michael your prince This may mean that the Jews had no friend in the court of Persia, who would co-operate with the angel, to forward the prophets designs in behalf of his people, but Michael, their prince; and that Daniel must depend on him alone to disappoint the devices which were forming against them. Scott. As this chapter is intended as an introduction to the prophecies in the next two chapters, it may be observed that the sum of it is this: that the prayer of Daniel, in behalf of the Jews, had been heard; but that the Jews would be crossed in their design of building the temple; that nevertheless God would protect them; that the prince of Javan, or of the Greeks, that is, Alexander the Great, would come against the Persians; and that the principal angels, such as he was who talked with Daniel, and Michael the archangel, would be employed by God to defend and assist the Jews, and to strengthen the kings who were for the Jews, as, at the beginning of the following chapter, the angel who here speaks is said to have strengthened King Darius. The affliction and fasting of Daniel, who mourned for three weeks, should be considered as the effect of his zeal for the glory of God, to be manifested in the restoration of the Jews; it being the character of pious and zealous persons to afflict themselves when the glory of God is obstructed, and to offer up fervent prayers for the peace and prosperity of their country. With respect to what the angel said to Daniel, of his labouring and striving for the Jews against those who sought their ruin, it is a proof that God makes use of the ministry of angels to execute his designs, and for the protection and benefit of those whom he is pleased to bless. <\/p>\n 10:21 But I will shew thee that which is noted in the scripture of truth: {q} and [there is] none that holdeth with me in these things, but Michael your prince.<\/p>\n (q) For this angel was appointed for the defence of the Church under Christ, who is the head of it.<\/p>\n The "writing of truth" seems to refer to all that God has recorded as truth. This includes Scripture, but it also includes all that is true that God has not revealed. The angel would make part<\/span> of what God had established as "truth" known to Daniel. The angel intended this revelation to encourage Daniel, in view of his having to leave the prophet to return to spiritual warfare. Likewise, the fact that Michael stood with this angel in his warfare, would have encouraged Daniel-even though Michael was apparently his only other angelic comrade in battle. "Your prince" links Michael with Daniel, and identifies Michael as the good angel whom God had commissioned to help him and his Jewish brethren (Dan 12:1; cf. Rev 12:7; Rev 20:2).<\/p>\n "It is encouraging for God’s people to know that he has mighty champions among the holy angels whose task is to defend the saints against the attacks of the evil one." [Note: Archer, "Daniel," p. 127. Cf. Hebrews 1:14.] <\/span><\/p>\n But I will show thee that which is noted in the Scripture of truth: and [there is] none that holdeth with me in these things, but Michael your prince. 21. Howbeit ] ‘but’ is not strong enough: cf. Dan 10:7. It is difficult to be sure what the thought tacitly opposed is: it may be, … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 10:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22047","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22047","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22047"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22047\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22047"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22047"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22047"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> SOME SOLEMN FACTS NOTED IN THE <\/strong>SCRIPTURES OF <\/strong>TRUTH<\/strong>. <\/p>\n
II.<\/strong> PARTICULAR APPLICATION OF THE SUBJECT<\/strong>. To five classes of hearers. <\/p>\n
I.<\/strong> The highest LITERATURE <\/strong>on earth. The Scripture of truth. There are many scriptures, or writings, in the world. They abound and are multiplying. There are the scriptures of fiction, sensuality, romance; but there is only one book out of the millions concerning which you can say the Scripture of truth, and that is the Bible. The truth is in this book, if anywhere. The truth in relation to man, Christ, God, etc., is here. The truth here is soul-converting, soul-cleansing, soul-strengthening, soul-comforting, soul-ennobling truth. <\/p>\n
II.<\/strong> The highest MINISTRY <\/strong>on earth. What is that? Expounding this truth in its relation to men individually. I will show thee that which is noted in the Scripture of truth, says the heavenly messenger. On this earth no man occupies such a sublime office as he who is the enlightened, faithful, and practical expounder of Gods truth to men. I will show thee. The truth of the Scriptures has a relation to all classes of men–the careless, the carnal, the anxious, the self-righteous, the sceptical, the believing, etc. Heaven multiply such expositors! (Homilist<\/em>.)<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
1. Of the situation in which the prophet was, when this vision appeared to him: he had been mourning three full weeks, <\/em>and ate no pleasant bread; <\/em>what he used was coarse as well as scanty; he neither tasted flesh <\/em>nor wine, <\/em>nor anointed himself <\/em>during the whole time, but spent it in deep humiliation of soul and body before the Lord. The cause, some suggest, was the wickedness of the Jews which he had foreseen, in cutting off the Messiah, and the desolations which would follow: or, as others, the backwardness of many in Babylon to return to Jerusalem; or the obstruction and difficulties that they met with who were returned to Judaea. But whatever was the cause, it shewed the mortified spirit of this holy saint of God, and the concern that he bore toward his people. <\/p>\n
1. An hand touched me, <\/em>and raised him upon his hands and knees, <\/em>then bid him stand upright, which he did, though still trembling. <\/em>Thus the Lord himself raises up dejected souls from the depths of despair; a beam of hope and comfort first breaks in: improving the little strength that God bestows, they begin to stand up; yet, notwithstanding this, their fears and doubts frequently for a while keep them trembling. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"