Daniel 10:12–13

Daniel 10:12

Daniel 10:12

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. Et dixit ad me, ne timeas Daniel, quia a die primo quo adjecisti cor tuum ad, intelligendum, et affigendum te, vel, humiliandum, coram facie Dei tui, exaudita sunt verba tua: et ego veni in verbis tuis, hoc est, propter verba tua.

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. (1 John 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, (Hebrews 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. (James 1:6, 7.) 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. (Psalm 145:19.) God inclines with desire towards those who fear him; and in this sense the angel waits upon Daniel. It now follows, —

Daniel 10:13

Daniel 10:13

13. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

13. Et Princeps regni Persarum stetit coram me, vel, e regione, viginti diebus et uno. Et ecce Michael unus principum primorum venit ad opem ferendam mihi, et ego residuus fui apuds reges Persarum, vel, Persidis.

Note 138. That is, one of the chief leaders. — Calvin.

Note 139. Or, to strengthen me. — Calvin

Note 140. That is, was left. — Calvin

The angel now assigns a reason why he did not appear at once, and at the very first moment to the Prophet, who might complain as follows, — “What treatment is this, to suffer me to consume away through grief for so long a period?” for Daniel had remained through three weeks in succession in the severest affliction. God had heard him, indeed, from the very first day; how, then, could he still behold this wretched man thus prostrate in mourning? why did not God cause it to appear openly and really that he had not prayed in vain? The angel now meets this objection, and shews how he had been otherwise occupied in promoting the Prophet’s welfare. We ought carefully to notice this, because delay often disturbs us when God does not immediately extend his help, and for a long time hides from us the fruit of our prayers. Whenever our passions burst forth with a strong impetuosity, and we easily manifest tokens of impatience, we must notice this expression of the angel, for our prayers may be already heard while God’s favor and mercy is concealed from us. The experience of Daniel is daily fulfilled in every member of the Church, and without the slightest doubt the same discipline is exercised towards all the pious. This is our practical reflection. We must notice, secondly, God’s condescension in deigning to explain himself by the angel to his own Prophet. He offers a reason for the delay of the angel’s return, and the cause of this hindrance was, as I have already stated, his regard for the safety of his elect people. The wonderful clemency of the Almighty is here proved by his offering an excuse so graciously to his Prophet, because he did not shew himself easily entreated on the very day when prayer was offered to him. But we ought to derive another practical benefit from the passage, — God does not cease to regard us with favor even while he may not please to make us conscious of it, for he does not always place it before our eyes, but rather hides it from our view. We infer from this, God’s constant care for our safety, although not exhibited exactly in the way which our minds may conceive and comprehend. God surpasses all our comprehension in the way in which he provides for our safety, as the angel here relates his mission in quite another direction, and yet in the service of the Church. It now appears how Daniel obtained an answer to his prayers from the very first day of their offering, and yet remained unconscious of it, until God sent him some consolation in the midst of his troubles. A very different interpretation of this verse has been proposed, for some expounders think the angel sent into Persia to protect that kingdom. There is some probability in this explanation, because the Israelites were still under the Persian monarchy, and God may have furnished some assistance to the kings of Persia for the sake of his own people. But I think the angel stood in direct opposition and conflict against Cambyses, to prevent him from raging more fiercely against God’s people. He had promulgated a cruel edict, preventing the Jews from building their temple, and manifesting complete hostility to its restoration. He would not have been satisfied with this rigorous treatment, had not God restrained his cruelty by the aid and hand of the angel.

If we weigh these words judiciously, we shall readily conclude, that the angel fought rather against the king of the Persians than for him. The prince, says he, of the kingdom of the Persians, meaning Cambyses, with his father Cyrus, crossed over the sea and contended with the Scythians, as well as in Asia Minor. The prince of the kingdom of Persia was ranged against him, as if he had said, — He detained me from reaching you, but it was for the good of your race, for had not God used me in assisting you, his cruelty would have been aggravated, and your condition would have been utterly desperate. You perceive, then, how there has been no want of zeal on my part, for God was never deaf to your entreaties. The prince of the kingdom of the Persians stood against me for twenty-one days; meaning, from the period of your beginning to pour forth your prayers before God, I have never flinched from any attack or assault, by which I might defend thy people. The prince of the kingdom of the Persians stood against me; meaning, he was so hot against the Israelites, as to intend to pour forth the very dregs of his wrath, unless the help which I afforded you had been divinely interposed.

He adds next, Behold! Michael, one of the chief leaders or princes, came to strengthen me Some think the word Michael represents Christ, and I do not object to this opinion. Clearly enough, if all angels keep watch over the faithful and elect, still Christ holds the first rank among them, because he is their head, and uses their ministry and assistance to defend all his people. But as this is not generally admitted, I leave it in doubt for the present, and shall say more on the subject in the twelfth chapter. From this passage we may clearly deduce the following conclusion, — angels contend for the Church of God both generally and for single members, just as their help may be needed. This we know to be a part of the occupation of angels, who protect the faithful according to Psalm 34 (Psalm 34:8.) They fix their camp in a circuit round them. God, therefore, plants his angels against all the endeavors of Satan, and all the fury of the impious who desire to destroy us, and are ever plotting for our complete ruin. If God were not to protect us in this way, we should be utterly undone. We are aware of Satan’s horrible hatred to us, and of the mighty fury with which he assails us; we know how skillfully and variously he contrives his artifices; we know him as the prince of this world, dragging and hurrying the greater part of mankind along with him, while they impiously pour forth their threats against us. What prevents Satan from daily absorbing a hundred times over the whole Church both collectively and individually? It clearly becomes necessary for God to oppose his fury, and this he does by angels. While they are contending for us and for our safety, we do not perceive this hidden malice, because they conceal it from us.

We may now treat this passage a little more in detail. The angel was stationed in Persia to repress the audacity and cruelty of Cambyses, who was not content with a single edict, but would have forcibly dragged the wretched Israelites back again to a fresh exile. And he must have succeeded, had not first one angel and then another confronted him. The angel now informs us how Michael, one of the chief leaders, came up with the requisite supplies. The defense of one angel might have been sufficient, for angels have no further power than what is conferred upon them. But God is not bound to any particular means, he is not limited to either one or a thousand, as when Jehoshaphat speaks of a small army, he states, It matters not before God, whether we be few or many. (2 Chronicles 14:11; 1 Samuel 14:6.) For God can save his people by either a small force or a mighty one; and the same also is true of angels. But God is anxious to testify to the care which he bestows upon the welfare of his people, and to his singular loving-kindness towards the Israelites displayed by the mission of a second angel. He doubled his re-enforcement to bear witness to his love towards these wretched and innocent ones, who were oppressed by the calumnies of their enemies, and by the tyranny of that impious king. Finally, the angel says, he was left among the Persian kings, for the purpose of removing the numerous obstacles in the way of the chosen people; for, unless God had withstood that deluge of weapons with his own shield, the Jews would have been buried beneath it on the spot. Let us proceed —