Behold, a hand touched me, which set me on my knees and on the palms of my hands. He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright; for I have been sent to you, now.” When he had spoken this word to me, I stood trembling.
Then he said to me, “Don’t 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. I have come for your words’ sake. But the prince of the kingdom of Persia withstood me twenty-one days; but, behold, Michael, one of the chief princes, came to help me because I remained there with the kings of Persia. Now I have come to make you understand what will happen to your people in the latter days; for the vision is yet for many days.”
When he had spoken these words to me, I set my face toward the ground, and was mute. Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength. For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.”
Then one like the appearance of a man touched me again, and he strengthened me. He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and said, “Let my lord speak; for you have strengthened me.”
Then he said, “Do you know why I have come to you? Now I will return to fight with the prince of Persia. When I go out, behold, the prince of Greece will come.
John Calvin 1540 · Public Domain On vv11, 12, 13, 14, 15, 16, 19, 20 He here relates how he was strengthened, by the…
He here relates how he was strengthened, by the angel’s exhortation. He now begins to raise himself from his former position, and the angel now orders him to raise his drooping spirits, and calls him a man greatly beloved We have previously discussed this word, which some refer to Daniel’s zeal, and take it passively, because he was inspired with a most invincible ardor through anxiety for the common welfare of the Church. I rather incline to the opposite view, thinking him so called through the force of his desires, because he was dear and precious to God. By This epithet the angel wished to animate the holy Prophet, and to calm and quiet his mind for listening to what he so ardently expected. Understand, therefore, he says, or attend to, the words which I shall speak to thee, and stand upright. Some translate it, in thy station, but “station” does not refer to the position of the body. I have already shewn how the Prophet was not now quite prostrate; his face was towards the earth, while he was supported by his hands and knees; and we now perceive him raised another step. This doctrine is profitable to us, because many think themselves utterly neglected and deserted by God, unless they immediately regain their mental rigor. But God does not all at once restore to life those whom he has rendered all but lifeless, but he conveys new life by degrees, and inspires the dead with fresh animation. We perceive this to have been done in Daniel’s case. Therefore I am never surprised when God raises us gradually by distinct steps, and cures our infirmity by degrees; but if even a single drop of his virtue is supplied to us, we should be content with this consolation, until he should complete what he has begun within us. Lastly, this passage unfolds to us how God works in his servants, by not rendering them perfect all at once, but allowing some infirmity to remain until the completion of his own work.
Daniel afterwards adds, When he heard this address, he stood up. We here observe the effect and fruit of the angel’s exhortation, as Daniel no longer needed to support himself on his hands and knees. He could stand upright, although he adds, he remained trembling Although thus erect in body, he was not entirely free from feelings of dread; and, though he stood upon his feet, he was not yet relieved from all trepidation, even at the angel’s command. This confirms my previous remark — God leaves in his servants some signs of fear, to remind them of their infirmity; they venture to raise themselves by hope above the world, but they do not forget they are but dust and ashes, and so restrain themselves within the bounds of humility and modesty. It now follows: —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10, 13, 14, 16, 19, 20 Which declareth that when we are struck down with…
Which declareth that when we are struck down with the majesty of God, we cannot rise, except he also lift us up with his hand, which is his power.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–20 Dan 10:10 And, behold, an hand touched me, which…
Dan 10:10 And, behold, an hand touched me, which set me upon my knees and [upon] the palms of my hands.
Ver. 10. And, behold, an hand touched me,] i.e., The hand of the angel Gabriel, who was sent by Christ to dictate unto Daniel the prophecy following. It is Christ’s use to signify prophecies by his angel, {Rev 1:1-2} and this angel is accordingly strengthened by Michael {Dan 10:21} - that is, by Christ.
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Which set me upon my knees.] In a praying posture; but yet he continued trembling, {Dan 10:11} and was not raised and restored but by certain degrees, the better to frame and fit him to a religious attention and docility.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–20 What a poor worm is man to crush or…
What a poor worm is man to crush or to raise by the mighty hand of God! This dealt the angel Gabriel with him before, Dan 8:16,17.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 Much ado here is to bring Daniel to be…
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?
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–20 And, behold, an hand touched me,.... Not the hand…
And, behold, an hand touched me,.... Not the hand of the man clothed with linen, whose voice he heard, and whose hand was like polished brass, Dan 10:6, but the hand of one distinct from him, one of his attendants, Dan 12:5 that had the similitude of the sons of men, Dan 10:16, and whose hand was softer, and nearer a human one; very probably the hand of the Angel Gabriel in human form, who had touched him before, when in the like circumstances, Dan 8:16,
which set me upon my knees, and upon the palms of my hands; or, "which caused him to move" (t); from the prostrate condition in which he was, and raised him up a little upon his hands; so that, with a little difficulty, he might be able to raise himself to stand upright.
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(t) "movere fecit me", Pagninus, Montanus; "commovit me", Junius & Tremellius, Cocceius; "movit me", Tigurine version, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 13, 15, 16, 20 He - Not Christ, but Gabriel.
He - Not Christ, but Gabriel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 12, 13, 14, 15, 16, 17, 19, 20 Verse 10. A hand touched me] Nothing was apparent…
Verse 10. A hand touched me] Nothing was apparent or palpable but a hand. A hand had written Belshazzar's fate upon the wall; and the hand is frequently mentioned when the power or majesty of God is intended. Perhaps by hand God himself may be meant. It is remarkable that in a very ancient MS. of the Septuagint, more than a thousand years old, now in the imperial library of Vienna, adorned with paintings which have been engraved for the catalogue of Lambechius, and transferred to that of Nesselius, all the appearances of God are represented by a hand in the clouds.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 13, 15, 18, 20 Dan 10:10-12. And behold, a hand touched me —…
Dan 10:10-12. And behold, a hand touched me — This was not the same angel, or personage, who is described Dan 10:5, but some other of not so great brightness, probably the angel Gabriel in a human form, who had before been sent to Daniel on the like occasions. Whoever it was, his touch revived Daniel, and enabled him to stand upright. And when he had spoken, I stood trembling — Though Daniel was not so greatly disturbed and terrified as at the appearance described Dan 10:5, yet he could not forbear trembling at the appearance of this angel, though of an inferior order, and probably in a human form. Then said he, Fear not, Daniel — And his word was with power: see Mat 28:5-10; Luk 2:10. From the first day thou didst set thy heart to understand — As soon as thou didst set thy mind to consider concerning the state of thy people, and how, and in what degree, or time, their restoration would be; and to chasten thyself before thy God — When thou didst begin to testify the concern thou wast in upon that account, by fasting and mourning, and didst humble thyself before God; thy words were heard — As God graciously answered those prayers which thou didst address to him in thy former humiliation, (see Dan 9:2-22,) so now God is pleased, in answer to thy repeated humiliation, and solicitous concern for thy people, to send me, to inform thee what shall be their state and condition in after times. What an encouragement is this to us, to spread our wants before God, and present to him our lawful requests; for we find twice in this book an angel assuring Daniel, that as soon as he began to pray, God began to grant his petitions.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–20 And, behold, an hand touched me - The hand…
And, behold, an hand touched me - The hand of the angel. Compare Dan 8:18.
Which set me upon my knees and upon the palms of my hands - Not “upright,” as in Dan 8:18. That is, he had not strength given him at once to stand erect, but he was partially raised up and enabled to move, though in a feeble and tottering manner. The word used here (נוע nôa‛) means to move to and fro; to waver; to vacillate; and the sense here, as expressed by Gesenius (Lexicon) is, “lo, a hand touched me, and caused me to reel (i. e., to stand reeling and trembling) upon my knees and hands.” He was gradually restored to strength.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 11, 13, 14, 20 Hand; the Holy Ghost, or rather the angel Gabriel.
Hand; the Holy Ghost, or rather the angel Gabriel.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–20 an hand--namely, of Gabriel, who interpreted other revelations to…
an hand--namely, of Gabriel, who interpreted other revelations to Daniel (Dan 8:16) [THEODORET].
set me upon my knees--GESENIUS translates, "cause me to reel on my knees," &c.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 18, 20 10. The touch of the mighty hand of this…
10. The touch of the mighty hand of this messenger of Jehovah (compare Eze_3:14; Eze_3:22; Eze_8:1; Eze_8:3, etc.) shocked (literally, “shook”) the prophet upon his hands and knees, though he was still “tottering” with weakness and his face was to the earth.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–20 10. An invisible hand, touching him, reassured him, and…
10. An invisible hand, touching him, reassured him, and partly raised him up.
set me] lit. caused me to move to and fro or totter (see on Amo_4:8), i.e. here, as the context shews, ‘set me tottering upon my knees,’ &c.: so R.V. marg. Cf. 2Es_5:15.
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10–18. Daniel is gradually revived and reassured.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20 (10) An hand.—This hand was that of the person…
(10) An hand.—This hand was that of the person who appeared, but it is spoken of as “felt,” not as seen. But though supported by this hand, the prophet is unable to stand upright. He crouches in a terrified posture. It should be noticed that the equivalent of “set” is translated “scatter” (Psa_59:11 [12]). It is used in the same sense in the passage before us. (See Amo_9:9.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–20 And, behold, a hand touched me, which set me…
And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. The LXX agrees with this, but does not bring out any more than this the pregnant sense of the Hebrew. This is given in the margin of the Revised, "Set me tottering on my knees," etc. Strangely enough, the LXX renders, "soles of my feet an impossible attitude; that this is the true reading of the LXX is confirmed by Paulus Telleusis. Theodotion omits "the palms of the hands." The Peshitta renders as the LXX The Vulgate renders twOpK by articulos, "joints." A hand touched me. The hand of him that appeared to him though Daniel does not say. It is needless to multiply angelic agencies. A discussion has been raised on the question whether this is Gabriel who appeared to Daniel in the eighth chapter, or Michael, or the angel of the presence. It is not a matter of importance, but Michael is excluded by ver. 13, and also, to our thinking, "the angel of the presence," if by that title the Second Person of the Trinity is indicated. Which set me upon my knees and upon the palms of my hands. Although the touch communicated to Daniel some strength, yet he was unable to raise himself so as to look up his face was still to the ground, his attitude was still one of abasement, and he was trembling.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11, 12, 13, 18, 19 O Daniel, a man greatly beloved.
Dan_10:11
O Daniel, a man greatly beloved.
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Character of Daniel
Of those whose characters are recorded for our imitation, few, if any, will be found superior to Daniel. He is almost the only eminent saint in Scripture of whom no fault is recorded. Nor was his character for goodness merely of the negative kind. We find him once and again addressed as a man peculiarly dear to God. Nothing is more indispensable to the welfare of all creatures, than the favour of their Creater. Hence it becomes a matter of infinite importance for us to know how this privilege is to be attained. The first thing in Daniels character which deserves our attention is his early piety. Another is the caution, zeal, and resolution he displayed, in keeping himself unspotted from the world. This, the apostle informs us, is an essential part of pure and undefied religion. A third trait is the holy indifference and contempt with which he looked down on worldly honour, wealth, and applause. It is true he obtained both riches and honours; but it is no less true that he never sought them. Observe also, his exemplary piety and devotion. He was emphatically a man of prayer. He never pleaded as an excuse for neglecting this duty, that his body was too much wearied, and his mind too much perplexed by constant care and fatigue, to perform it. In addition to his daily prayer, he frequently set apart seasons for more special attention to this duty. Another trait in the character of this eminent saint, was his strong faith, and confidence in God. None truly pray, but those whose faith is strong and lively. Profound humility, and a consequent disposition to give the glory to God, is another trait. This appears in his concessions and praises. And further, his religion was habitual, uniform, consistent and lasting. He was always the same. He inflexibly followed the path of duty. Improvement; learn
1. How religion dignifies and ennobles our nature, when it is entertained in its power and purity. Compare Daniel with the nobles, princes, and great ones of Babylon.
2. Do you possess a similar character Let me urge you to imitate the conduct of Daniel. (E. Payson, D.D.)
Daniels Band
It did not do Daniel any harm to know that he was greatly beloved of God; or else he would not have received that information from heaven. Some people are always afraid that, if Christian people obtain full assurance, and receive a sweet sense of divine love, they will grow proud, and be carried away with conceit. Do not you have any such fear for other people, and especially do not be afraid of it for yourselves. I know of no greater blessing that can happen to any man and woman, than to be assured by the Spirit of God that they are greatly beloved of the Lord. The knowledge that we are greatly beloved of God, instead of doing us harm, will be a means of blessing in many ways. If you know of a surety, that you are a man greatly beloved of God, you will become very humble. You will say, How could God ever love me? A sense of Gods love will also excite in you great gratitude. Oh! you say, how can I repay the Lord for such an amazing favour? When we feel how much we owe, then we seek to know the will of God, and take a delight in doing it. This will also consecrate us. I believe that, to know certainly that you are greatly beloved of God, will make you feel that you cannot live as others do. You cannot trifle with sin. He who lives in the heart of the king must be faithful to him. A sense of divine love will also strengthen us. What is there that a man cannot do when he is in love even with one of his own race; but when he gets to be in love with God, and knows of a certainty that he is greatly beloved of God, he would cut his way through a lane of devils, he would face an army of angels, and defeat them all; for love is a conquering grace. Moreover, this assurance of God s love will make, us very courageous. If thou art a man greatly beloved, and thou knowest it, thou wilt be a brave man. This will make a man glad. If we are greatly beloved of God, how can we be miserable and discontented? Oh, no! If you are a man greatly beloved, you will trip with light feet over the hills of sorrow. Some seem to think that a state of doubt is a state of discretion. It is a state of folly. Full assurance of the faithfulness and truthfulness of God is nothing but common-sense spiritualized.
I. First, then, let us consider THE CASE OF DANIEL, who was a man greatly beloved. Because Daniel was greatly beloved of God, he was early tried, and enabled to stand. While he was yet a youth, be was carried into Babylon, and there he refused to eat the kings meat, or to drink the kings wine. I must stand fast, even in the smallest matter, in keeping to the law of the Lord my God. If thou art enabled to do that, thou art a man greatly beloved. Afterwards, Daniel was greatly envied, but found faultless. He was surrounded by envious enemies, who could not bear that he should be promoted over them, though he deserved all the honour he received. If, when they sift you through and through, their eager, evil eyes cannot detect a fault; and they are obliged to fall back upon abusing you for your godliness, calling it hypocrisy, or some other ugly name, you are a man greatly beloved. Further, Daniel was delivered from great peril. He was cast into the lions den because he was a man greatly beloved of God. If your trial should be like going into a den of lions, if you are a man greatly beloved of God, you will come out again. No lion shall destroy you; you are perfectly safe. The love of God is like a wall of fire round about you. Once more, Daniel was a man greatly beloved, and therefore he had revelations from God. Do not open your eyes width wonder, and say, I wish that I had all the revelations that Daniel had. Listen to what he says: I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me; and again: As for me Daniel, my cogitations much troubled me, and my countenance changed in me; but I kept the matter in my heart. The revelations he received actually made him ill: I Daniel fainted, and was sick certain days; afterward I rose up, and did the kings business; and I was astonished at the vision, but none understood it. He whom God loves will see things that will astound him; he will see that which will almost kill him; he will see that which will make him faint and sick well nigh unto death. Let me see visions of God whatever it may cost me. Let me have communion with him even though it should break my heart, and crush me in the dust. I will make only one more remark upon Daniels case, and that is this, he stood in his lot. Because he was a man greatly beloved, he had this promise with which to close his marvellous book, Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. He is a man greatly beloved, but he does not understand all that God has revealed. The next time you get studying some prophecy of Scripture, which you cannot make out, do not be troubled; but hear the voice of God saying, Go thy way. Wait awhile. It will all be plain by-and-by. God is with thee.
II. In the second place. I am going to speak of THE CASE OF EVERY BELIEVER who is also greatly beloved of God, Every believer has been called out from others. Look at the hole of the pit whence thou wast digged. Who but God, the Giver of all grace, has made thee to differ from the ungodly around thee? Therefore, adore him for his matchless mercy, His distinguishing grace. Remember, too, that if thou hast been called out from a sinful world, and transformed into a child of God, this is the token that thou hast been chosen from the beginning. Remember, too, that in the fulness of time, thou wast redeemed with the precious blood of Christ. Thou hast been also pardoned, and put among the Lords children. I feel sure that your heart is speaking now, even if your tongue is silent, and it says, Indeed, as a pardoned man, I am greatly beloved. Since the Lord forgave your sin, you have been a praying man, and God has heard your prayers. We have the entree of the Kings palace at will. Are we not men greatly beloved? Beside that, remember that the Lord has upheld you until now. In your pilgrim path, how many times your feet have almost gone! When I think of all our experiences in the way in which the Lord hath led us, I can truly say of all his people that they are men and women greatly beloved. As surely as we are in Christ to-night, we shall be with Christ byand-by. Oh, men greatly beloved, to have such a future as this before you, ought to make your heaven begun below!
III. THE CASE OF SPECIAL SAINTS, those who are in a special sense men greatly beloved. There are some men who are, as I said at the beginning of my discourse, elect out of the elect. Remember, that Christ had seventy choice men, his disciples; but then he had twelve choicer men, his apostles; and he had three of these, who were with him when the others were not; and out of these three he had one John, that disciple whom Jesus loved. His love is so sweet, that, while I would be grateful to be even outside the seventy, so long as I might be among the five hundred brethren who saw him after he rose from the dead, yet I would then have the ambition to get in among the seventy; and not for the honour of it, but for the love it would bring, I would like to be one of the eleven; and for the same reason I would fain to be one of the three, and I would, above measure, be thankful if I might be that one whom Jesus loved. Have you not the same holy inspiration? Well, now, let me tell you that, if you would be among the choicer spirits, greatly beloved of God, you must be men of spotless character. The next point is, that men who are greatly beloved are men of decision When Daniel had the lions den in prospect, because of his faithfulness to God, he went into his house; and his window being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Next, if you would be men greatly beloved of God, beyond all the rest of his people, on whom special shinings of his face shall come, you must be much in communion with him. If a man is to be greatly beloved of God, he must live above the world, as Daniel did. Daniel became a prince, a governor, a man of substance and position; but when Belshazzar promised to clothe him with scarlet, and to put a gold chain about him neck, if he could read and interpret the writing on the wall, he said to the king, Let thy gifts be to thyself, and give thy rewards to another. Daniel did not want them. Once more, men who are greatly beloved by the Lord live wholly for God and for Gods people. You see nothing of selfishness about Daniel. (C. H. Spurgeon.)
Daniel
We associate him in our minds with the disciple whom Jesus loved. Both alike are spoken of in the Church as much for wisdom as for love. In both too there was the love of man as conspicuous as the love of God. For greatly beloved the margin of our Bibles has a man of desires, that is a desire for God. It was this desire after God that made Daniel so earnest in seeing him by humiliation and fasting, and prayer. It was in thus seeking that he was answered; in this steadfast unswerving purpose he continued until he was heard. We may compare Daniel with. Joseph for purity and with Solomon for wisdom. St. Augustine observes that, though so approved of for holiness and wisdom, Daniel makes the most earnest confession of sin. He is not a prophet only, but an intercessor with God. From the desolations of Israel he looked forward and prepared for their restoration. He passes, as it were, from the prophet into the saint and martyr: and herein it is given him to resemble, not in character only, but in history also, the disciple of divine love; both were martyrs in will, but not in deed . . . What was the one great secret of Daniel? It was desire, a soul full of desire, it was to keep his desire alive, nay to increase and intensify this desire that his whole life was spent. Other things followed, as his love for man, the love and honour of all; but these were not what he sought, but the love of God. In that he found all. The flame of his soul ever burned upward, and all human events did but stir and fan that flame. Therefore it was that earthly events, however grievous, troublous and perplexing, did not shake his confidence in God, because he was a man of desires. (Isaac Williams.)
Daniel, the Model of Decision
Daniel was one of the best and wisest men of whom we read in the Bible. He began to serve God when he was quite young; and this, no doubt, was one thing that helped to make him so good a man. He was a very decided man. He always did what he knew was right, no matter what the consequence might be. We may speak of him as the model of decision. Three great benefits followed from his decision.
1. It kept him from doing wrong. Illus. from his refusal to eat the Kings meat, and to cease from praying. With us there should be decision in telling the truth; in keeping the Sabbath, about stealing, etc.
2. It helped him to be good. How Daniel influenced Shadrach, Meshach, and Abed-nego.
3. It made him successful. He went to Babylon a poor boy, about sixteen or seventeen years old, but God blessed him for the decided way in which he always did what he believed to be right. (R. Newton, D.D.)
The Character of Daniel
His distinctive prophetic mission grew out of, or was grafted upon, his position in public life; but that again, was the result of his personal character; and so we are led most naturally to the consideration of his individual peculiarities.
1. His early piety. He could not have been more than fourteen years of age when, with his three companions, he was sent to be educated at the college of the Chaldeans. Yet even then he had learned to love Jehovah, and to make the divine law the rule of his fife. It has come to be believed in our day that early piety is a simpering, sentimental thing, betokening the existence in its subject both of physical and mental weakness. Daniel s piety did not interfere with his pre-eminence. You will make a terrible mistake if you suppose that piety unfits you for life, or imagine that its existence in youth is an abnormal thing, that indicates the presence of disease. There is nothing so healthy, or so wholesome, as to give yourselves early to the world. The ease of Daniel is not exceptional. In all such as Joseph, and Moses, and Samuel, and Daniel, and in some degree also in Timothy, there is a full rounded completeness of character, a well-balanced equilibrium of disposition, which you look for in vain in those who have been converted in late life.
2. His devoutness in prayer. This comes out first in connection with the recovery and interpretation of Nebuchadnezzars forgotten dream. But it was the habit of his life to wait at stated times on God. This helps to explain much of his conduct. We cease to wonder at his boldness before Nebuchadnezzar, Belshazzar, and Darius, when we learn that he maintained such constant communion with his God. Alas! the recreative influence of devotional retirement is now neither sought nor valued as it ought to be.
3. Decision of character. This habit of decision grew up in him, and was fed in him, by the communion of prayer. He learned to look at things as in the sight of God, and he carried that test with him through life. God was more to him than all else.
4. His diligence in business. His prosperity was not the result of any accident, but was the consequence of the perseverance land integrity by which he was distinguished. What is religion? Is it not the process of self-formation, according to the purest model, and from the loftiest motives? And if that be so, does not public life give the noblest opportunities for its practice? Consider what religion does for a man. It brings him under the influence of the most powerful motives. It opens his eyes to the sight of the invisible God; and so it sends him to work for him. But is there anything in that to paralyse industry or to overlay diligence ? Do not you believe that your allegiance to God will ultimately interfere with your commercial success. Even if it did, it would still be your duty to be true to him. But it does not. Let us pray for Daniels faith, and let us cultivate his devotional spirit. Then we shall be able to manifest his firmness in the face of temptation, and to practice his diligence in the details of common life. Let us carry his business energy into our religious duties, and his devout spirit into our business transactions. (William M. Taylor, D.D.)
Oh, Daniel understand the words that I speak unto thee, and ,stand upright;. for unto thee am I now sent.
Stand and understand
We usually regard the book of Daniel as the book for the student of prophecy only. If we are seeking counsel and consolation we turn to the Psalms or the Gospels or the Epistles, not often to Daniels prophecy. But while the book is prophetic, it is also practical. Interspersed with the mention of images and kingdoms are words for the guidance and uplift of men in all ages, such as those of the description in our text. Let us regard the words as a parable. Understand--stand upright, that is, Look away from thyself to Me, the Almighty One. Prostration before me is unreadiness to serve Me. The attitude commanded indicates a condition of
I. REVERENCE.
Daniel thought he was showing a deeper reverence in bowing himself to the earth, but while prostration may signify reverence and humility it may also indicate craven fear, and such prostration is not a fitting attitude for the servant of God. What father wishes his child to crawl at his feet ? It would be poor tribute to ones fatherhood. In the awful presence of the Most High, man cannot be too reverent, but he can be too fearful. Dread of God hinders approach to God. He who is sincerely obedient is truly reverent. Reverence is a question of temper it is a condition of heart, rather than a posture of the body.
II. RECEPTIVITY.--This signifies that the heart and mind are alert, that the face is toward the light. In earthly courts, servants stand to receive their orders; the posture indicates watchfulness, hearingness, and should the privileged servants of the Almighty be less ready, less responsive? But this receptivity suggests an absence of fear and dread. Should not men dread God? Yes, and no. They who know the right and do the wrong, they do well to fear. When we remember our darkness and our guilt, we do well to be filled with fear. But can the fear be removed? As we learn of the Son Who is the Way, and rely upon His mediation and sacrifice: so are we brought to know the Father, and the soul finds its home in Him.
III. RESPONSIVENESS.--Daniel knew that in all the mystery about him there was a purpose, and, as the terror caused by his strange surroundings passes, his confidence returns. Faith must precede following. As Daniels faith increased, so was the purpose revealed. Our faith prepares the way for the unfolding of the Divine will. Daniel was caused to stand before Jehovahs messenger, for the one exalted purpose of service. O Daniel, the man of heaves seemed to say, fear not, thy prayer has been heard; stand and hearken, and I will cause thee to become My interpreter, My prophet. And service holy and exalted is the purpose of the Divine calling to-day. Nationally, the call comes to us. To the nation the God of nations says, Give heed to my voice. Let my word be in the front of your national life. Remember Me in all your laws and statutes. Honour Me, and I will honour thee. Personally, the call comes to us, Understand--stand upright, for unto thee am I now sent. Are we obedient? The three foundation words of our text are the foundation words of character: Reverence--for the deep things of the Kingdom of God; Receptivity--that is, the open ear, the open heart and the alert spirit; and Responsiveness--that is, joyful obedience to His will, and to that we are called. (F. Burnett.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv10, 13, 18 And, behold vs. Dan 10:10-15, introduce an angel. The…
And, behold vs. Dan 10:10-15, introduce an angel. The theophany begins again at Dan 10:16.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The First Part of the Angel’s Message
The First Part of the Angel’s Message
v. 10. And, behold, an hand touched me, the stunned prophet not being able to say whose hand it was, although the text indicates that it was that same Angel in white, which set me upon my knees and upon the palms of my hands, gently shaking him into a half waking state, so that he assumed at least a crouching position, although his stupor was not yet entirely gone.
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v. 11. And He said unto me, O Daniel, a man greatly beloved, Cf. Dan 9:23, understand the words that I speak unto thee, marking them very closely, and stand upright, shaking off the last effects of the numbness besetting him; for unto thee am I now sent, as the bearer of a message of comfort and blessing. And when He had spoken this word unto me, I stood trembling, still in fearful expectation of the matters which would be revealed to him.
v. 12. Then said He unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, applying himself most earnestly to the solution of the problems, and to chasten thyself before thy God, in the proper humiliation of mind, thy words were heard, and I am come for thy words, in consequence of the prayer which had come to the attention of God. The Lord always hears all prayers of those who believe in Him, though He may sometimes delay His answer or give it in a manner different from that which His children expect.
v. 13. But the prince of the kingdom of Persia, the angel of darkness representing the Persian world power in its idols and therefore identical with some evil spirit, withstood Me one and twenty days, trying to hinder the Angel of the Presence in carrying out His mission of comfort; but, lo, Michael one of the chief princes, the first in rank in possessing the strength of the Almighty, came to help Me; and I remained there with the kings of Persia, using His influence in the interest of the Lord’s people. There is a world of angels and spirits, and these spirits often have a very decided influence upon the happenings of history.
v. 14. Now I am come to make thee understand what shall befall thy people in the latter days, during the Messianic era; for yet the vision is for many days, it extends far into the future.
v. 15. And when He had spoken such words unto me, I set my face toward the ground, in awe and consternation over the revelations to be expected, and I became dumb, remaining speechless for the time being.
v. 16. And, behold, one like the similitude of the sons of men, an angel having the appearance of a human being, probably again the Angel of the Lord in the special sense of the word, touched my lips, to heal his dumbness. Then I opened my mouth and spake and said unto Him that stood before me, O my Lord, by the vision, as a result of his seeing the vision, my sorrows are turned upon me, with acute and overwhelming power, and I have retained no strength.
v. 17. For how can the servant of this my Lord talk with this my Lord? whose majesty was of a nature to terrify a poor, sinful mortal. For as for me, straightway there remained no strength in me, neither is there breath left in me, he could neither stand nor breathe properly for agitation and consternation.
v. 18. Then there came again and touched me one like the appearance of a man, and he strengthened me,
v. 19. and said, O man greatly beloved, fear not, for his terror was the real cause of his weakness. Peace be unto thee; be strong, yea, be strong! the repetition of the comforting words serving to give emphasis to them. And when he had spoken unto me, I was strengthened and said, Let my lord speak, he now felt able to hear and receive the message; for thou hast strengthened me.
v. 20. Then said he, Knowest thou wherefore I come unto thee? The serious and highly important character of the message must be borne in mind by the prophet. And now will I return to fight with the prince of Persia, in order to hinder him from performing his evil designs against the children of God; and when I am gone forth; prepared to wage war, lo, the prince of Grecia shall come, another hostile spirit, representing Greece, destined to be the next world-power.
v. 21. But I will show thee that which is noted in the scripture of truth, in the sacred document of God’s divine decrees; and there is none that holdeth with me in these things, standing fully on his side, but Michael, your prince, the particular champion of the people of God. The prince of this world, with all his hosts of evil spirits, is continually engaged in attempts to break and hinder the gracious and good will of the Lord over against His children; but the Lord is more powerful than all His enemies and keeps those who believe in Him from all harm and danger.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 14, 16, 18, 20 A hand touched me
A hand touched me
Here a person's hand represents that person, probably the man whom Daniel saw in Daniel 10:5-6. AT: "Someone touched me with his hand" (See: Synecdoche)
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Daniel, man greatly treasured
This can also be stated in active form. AT: "Daniel, you whom God greatly treasures" (See: Active or Passive)
greatly treasured
much valued and loved
translationWords
angel
Daniel
love
word
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 13, 16, 19, 20 10:11 very precious to God: See also 9:23; 10:19.
10:11 very precious to God: See also 9:23; 10:19.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.