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Commentary on Daniel 10 verses 10–21
Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport.
I. Daniel is in a great consternation and finds it very difficult to get clear of it. The hand that touched him set him at first upon his knees and the palms of his hands, Dan 10:10. Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling (Dan 10:11), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab 3:16. But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us (Dan 10:15) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth (Dan 10:16), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: "O my lord" (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Rev 22:9), "by the vision my sorrows are turned upon me; they break in upon me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness." Note, Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity. "My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them." And again (Dan 10:17), like one half dead with the fright, he complains, "As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me." Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel's mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Exo 20:19. If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? Dan 10:17. Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory?
II. The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be. It should seem, it was not he whose glory he saw in vision (Dan 10:5, Dan 10:6) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, Dan 8:16. That glorious appearance (as that of the God of glory to Abraham, Act 7:2) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead (Rev 1:17); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men (Dan 10:16), one like the appearance of a man, Dan 10:18. When he only appeared, as he had done before (Dan 9:21), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel.
1.He lent him his hand to help him, touched him, and set him upon his hands and knees (Dan 10:10), else he would still have lain grovelling, touched his lips (Dan 10:16), else he would have been still dumb; again he touched him (Dan 10:18), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God's power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good.
2.He assured him of the great favour that God had for him: Thou art a man greatly beloved (Dan 10:11); and again (Dan 10:19), O man greatly beloved! Note, Nothing is more likely, nothing more effectual, to revive the drooping spirits of the saints than to be assured of God's love to them. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it.
3.He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel (Dan 10:12); and again (Dan 10:19), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job 23:6. So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it (Dan 10:19): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God's strengthening word and grace, he is ready for any thing: "Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me." Note, To those that (like Daniel here) have no might God increases strength, Isa 40:29. And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and them, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis - Give what thou commandest, and then command what thou wilt.
4.He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius (Act 10:4): Fear not, Daniel, Dan 10:12. It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks' humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: "From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard," as, before, at the beginning of thy supplication, Dan 9:23. Note, As the entrance of God's word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Psa 119:130. From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest. 5. He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God's accepting his prayers for the church: "Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it." Note, If we rightly understood the meaning of God's dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. "I have come for thy words (Dan 10:12), to bring thee a gracious answer to thy prayers." Thus, when God's praying people call to him, he says, Here I am (Isa 58:9); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him (Dan 10:14): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Rev 1:1. So here (Dan 10:21): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God's counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace.
6.He gave him a general account of the adversaries of the church's cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last. (1.) The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Psa 2:2. The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. "When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come," Dan 10:20. The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be vexatious to them. Such is the state of the church-militant; when it has got clear of one enemy it has another to encounter: and such a hydra's head is that of the old serpent; when one storm has blown over it is not long before another rises. (2.) The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians. [1.] Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, Dan 10:13. And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman's plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy (v. 20), though he knows that another as mischievous, even that of Grecia, will rise instead of it. [2.] Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, Dan 10:13. Some understand it of a created angel, but an archangel of the highest order, Th1 4:16; Jde 1:9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, Dan 10:5. He came to help me (Dan 10:13); and there is none but he that holds with me in these things, Dan 10:21. Christ is the church's prince; angels are not, Heb 2:5. He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church's side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Psa 118:7. The Lord is with those that uphold my soul, Psa 54:4.
"Thy words were heard." Behold how much the piety of a righteous man availeth, that to him alone, as to one worthy, things not yet to be manifested in the world should be revealed.
“From the first day,” that is, from that day when you began to fast, being inflamed by the desire to learn those things that you asked, so that you persevered in praying and supplicating before your God. “Your words have been heard, and I have come because of your words”: your prayers led me, as well, to prepare a plan for the salvation of your people according to your vows.
Verse 12. "And he said to me: 'Fear not, Daniel, for from the first day when thou didst set thine heart to understand and to afflict thyself in the sight of thy God (variant: thy Lord), thy words have been heard and granted, and I have come forth in response to thy words" (Vulgate: on account of thy words). On the twenty-fourth day of the first month, that is, of Nisan, after three weeks or twenty-one days had elapsed, he beheld this vision, and he heard from the angel that on the very first day he had begun to pray and to afflict himself before God, his words had been heard and granted. The question arises why, if he had been heard, was the angel not sent to him right away. Well, by reason of the delay an opportunity was afforded him of praying to the Lord at greater length, so that in proportion as his earnest desire was intensified, he might by his effort the more fully deserve to hear. And as for the angel's statement, "And I have come in response to thy words," his meaning is this: "After thou didst begin to invoke God's mercy by good works and tearful supplication and fasting, then I for my part embraced the opportunity of entering in before God and praying for thee."
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SUMMARY
Daniel 10:12 unveils a profound truth about the efficacy of sincere prayer and divine responsiveness, set against the backdrop of spiritual conflict. Following Daniel's three weeks of intense fasting and mourning, an angelic messenger appears, immediately reassuring him and revealing that his earnest desire for understanding, coupled with self-humiliation before God, had been heard from the very first day, directly prompting the angel's arrival to deliver the awaited revelation. This verse underscores God's immediate attentiveness to His people's cries, even when the answer's manifestation is delayed by unseen spiritual battles.
CONTEXT
Literary Context: Daniel 10:12 is situated at the beginning of Daniel's final and most extensive prophetic vision, detailed in Daniel 10-12. The chapter opens by establishing the timing of the vision (the third year of Cyrus, Daniel 10:1) and Daniel's state of deep mourning, fasting, and prayer for three weeks (Daniel 10:2-3). The verse immediately follows the description of the glorious, awe-inspiring angelic being who appears to Daniel, causing him to fall into a deep sleep, while his companions flee in terror (Daniel 10:4-9). The angel's words in Daniel 10:12 serve as the initial comforting and explanatory message, setting the stage for the revelation of the spiritual warfare that caused the delay, described in Daniel 10:13.
Historical & Cultural Context: Daniel's vision occurs during the early Persian period, specifically in the third year of Cyrus the Great's reign (c. 536 BC), a time when the Jewish exiles had recently been permitted to return to Jerusalem (Ezra 1:1-4). However, the rebuilding of the temple and the restoration of Jerusalem faced significant opposition (Ezra 4:1-5). Daniel, likely in his late eighties or early nineties, remained in Babylon, deeply concerned for his people and the future of Jerusalem. His "chastening" or humbling of himself for three weeks involved a period of fasting and intense prayer, a common practice in ancient Israel for seeking divine intervention, understanding, or expressing repentance (Nehemiah 9:1, Joel 2:12). The cultural understanding of divine messengers (angels) was well-established, but the concept of spiritual warfare influencing earthly events, as revealed here, adds a unique dimension to the prophetic literature.
Key Themes: This verse contributes significantly to several overarching themes within the book of Daniel and biblical theology. It powerfully illustrates the theme of Divine Assurance and Comfort, as the angel's first words to the terrified prophet are "Fear not, Daniel," a common divine greeting to those chosen for significant revelation, echoing similar messages in Isaiah 41:10 and Luke 1:30. The verse also highlights the Efficacy and Immediate Hearing of Prayer, emphasizing that Daniel's earnest supplications were heard "from the first day," even if the answer was delayed by unseen forces, a truth affirmed in 1 John 5:14-15. Furthermore, it underscores the Importance of Humility and Seeking Understanding, as Daniel's posture of "setting his heart to understand, and to chasten himself" is presented as the catalyst for the divine response, aligning with the principle that God gives grace to the humble (James 4:6). Finally, the angel's declaration, "I am come for thy words," serves as a crucial introduction to the theme of Spiritual Warfare and Divine Intervention, revealing that human prayer can trigger significant activity in the heavenly realms, directly influencing the course of earthly events, a concept further elaborated in Ephesians 6:12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 10:12 employs several significant literary devices that enhance its message. The opening phrase, "Fear not, Daniel," is a classic example of Divine Address and Reassurance, a recurring motif in biblical narratives where God or His messengers comfort individuals chosen for significant tasks or revelations (e.g., to Abraham, Moses, Mary, and the disciples). This immediately establishes a tone of comfort amidst the overwhelming presence of the angelic being. The entire verse functions as a powerful illustration of Cause and Effect, where Daniel's spiritual discipline (setting his heart to understand and chastening himself) is presented as the direct cause for the angel's mission ("thy words were heard, and I am come for thy words"). The phrase "set thine heart" uses Anthropomorphism, attributing a human organ (the heart) to represent the seat of intellect, will, and emotion, emphasizing the totality of Daniel's sincere intent. Furthermore, the angel's statement implicitly introduces the concept of Spiritual Warfare, as the subsequent verses will reveal that the delay in his arrival was due to a cosmic battle, implying that Daniel's prayer was a catalyst in this unseen conflict.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 10:12 provides a profound theological insight into the nature of prayer, divine sovereignty, and spiritual realities. It affirms that God is not distant or indifferent but is intimately attentive to the sincere cries of His people, hearing their prayers instantaneously from the moment they are uttered. This immediate divine reception, however, does not always translate into immediate manifestation of the answer on the earthly plane, as unseen spiritual forces can influence the timing and delivery of God's responses. Daniel's example underscores the importance of a humble, disciplined, and persistent pursuit of God's will and understanding, demonstrating that such earnest seeking carries significant weight in the heavenly courts, capable of triggering powerful angelic intervention. It challenges believers to cultivate a deep, intentional prayer life, recognizing that their words have real, tangible impact in the spiritual realm.
REFLECTION AND APPLICATION
Daniel 10:12 offers immense encouragement and practical guidance for believers navigating the complexities of faith and prayer. It assures us that our prayers, offered with a sincere heart and a desire for understanding, are heard by God the very moment they ascend. This truth should inspire persistence in prayer, even when answers seem delayed or circumstances remain challenging, knowing that God's timing is often influenced by unseen spiritual dynamics. Daniel's commitment to "chasten himself" reminds us of the power of humility, self-denial, and spiritual discipline in deepening our connection with God and making our prayers more potent. In a world that often prioritizes instant gratification, this verse calls us to cultivate patience, trust in God's perfect timing, and a steadfast resolve to seek His face above all else. It challenges us to consider what "chastening ourselves" might look like in our own lives – perhaps through fasting, intentional solitude, or disciplined study of God's Word – to better align our hearts with His will and prepare ourselves for His divine revelation and intervention.
Questions for Reflection
FAQ
What does "chasten thyself before thy God" mean in a practical sense for believers today?
Answer: "Chasten thyself" (Hebrew: ʻânâh) literally means to humble or afflict oneself. In Daniel's context, it primarily refers to a period of fasting, mourning, and intense prayer, demonstrating deep humility and earnestness before God. For believers today, this can translate into various forms of spiritual discipline aimed at subduing the flesh and focusing on God. This might include fasting from food or other distractions, dedicating specific times to extended prayer and Bible study, practicing solitude and silence, or intentionally denying personal desires to prioritize spiritual growth and seeking God's will. The core idea is a deliberate act of self-denial and humility that prepares the heart to hear from God and aligns one's spirit with His purposes, as seen in Daniel's example, which led to his "words were heard" and the angel's arrival (Daniel 10:12).
Why was there a delay in the angel's arrival if Daniel's prayers were heard "from the first day"?
Answer: Daniel 10:12 explicitly states that Daniel's prayers were heard "from the first day," yet the angel's arrival was delayed for three weeks (Daniel 10:2-3). The subsequent verse, Daniel 10:13, provides the crucial explanation: the angelic messenger was "withstood" or opposed by the "prince of the kingdom of Persia" for twenty-one days, until Michael, one of the chief princes, came to assist him. This reveals a profound truth about unseen spiritual warfare, where demonic forces actively resist God's divine messengers and plans. The delay was not due to God's inattentiveness or unwillingness to answer, but to a spiritual battle in the heavenly realms, directly influenced by Daniel's persistent prayer. This highlights that while God hears immediately, the manifestation of His answers can sometimes involve overcoming spiritual opposition.
CHRIST-CENTERED FULFILLMENT
Daniel 10:12, while set in the Old Testament, finds profound Christ-centered fulfillment in several ways. Daniel's earnest desire to understand God's will and his humble posture of self-chastening foreshadow the ultimate humility and obedience of Jesus Christ, who perfectly embodied a heart set to understand and do the Father's will (John 5:30). Just as Daniel's "words were heard," the prayers of believers are heard and made effective through the ultimate intercession of Christ, our great High Priest, who ever lives to make intercession for us before the Father (Hebrews 7:25). Furthermore, the angelic messenger's declaration, "I am come for thy words," points to the divine responsiveness that culminates in Christ, who is the very Word of God made flesh (John 1:14). He is the ultimate revelation of God's will and the one who perfectly overcomes all spiritual opposition, having triumphed over principalities and powers through His cross (Colossians 2:15). Thus, Daniel's experience of prayer triggering heavenly intervention is fully realized in the New Covenant, where believers, united with Christ, participate in His victory and have direct access to the Father through Him, ensuring that their prayers, offered in His name, are not only heard but powerfully effective, even in the face of spiritual resistance (John 14:13-14, Ephesians 3:12).