75 lines
14 KiB
HTML
75 lines
14 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Ezekiel';
|
|
PriorBookURL = './Comm/jfb/Eze/Eze000.html';
|
|
PriorChapter = 'Daniel 9';
|
|
PriorChapterURL = './Comm/jfb/Dan/Dan009.html';
|
|
NextBook = 'Hosea';
|
|
NextBookURL = './Comm/jfb/Hsa/Hsa000.html';
|
|
NextChapter = 'Daniel 11';
|
|
NextChapterURL = './Comm/jfb/Dan/Dan011.html';
|
|
Title = 'The Book of Daniel';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 10';
|
|
SubTitle3Cased = 'Chapter 10';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter10" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 10
|
|
<p id="Da10_1"><a onclick="return mV('Dan',10,'1-21');">Dan 10:1-21</a>. DANIEL COMFORTED BY AN ANGELIC VISION. <p>The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (<a onclick="return mV('Job',1,7);">Job 1:7</a>; <a onclick="return mV('Job',2,1);">2:1</a>, etc. <a onclick="return mV('Zec',3,1,2);">Zec 3:1-2</a>; <a onclick="return mV('Rev',12,7);">Rev 12:7</a>), and angels as the ministers of God's government of men. As in the world of nature (<a onclick="return mV('Jhn',5,4);">Jhn 5:4</a>; <a onclick="return mV('Rev',7,'1-3');">Rev 7:1-3</a>), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (<a onclick="return mV('1Sa',16,'13-15');">1Sa 16:13-15</a>; <a onclick="return mV('1Ki',22,22);">1Ki 22:22</a>; <a onclick="return mV('Eph',6,12);">Eph 6:12</a>).
|
|
<p><b>1. third year of Cyrus</b>—two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in <a onclick="return mV('Dan',9,'3-19');">Dan 9:3-19</a>. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in <a onclick="return mV('Dan',8,'1-14');">Dan 8:1-14</a>. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (<a onclick="return mV('Dan',10,11,14);">Dan 10:11, 14</a>), to make him understand it. Probably Daniel was no longer in office at court; for in <a onclick="return mV('Dan',1,21);">Dan 1:21</a>, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he <i>died</i> then. See on JFB for <a href="./Comm/jfb/Dan/Dan001.html#Da1_21">Dan 1:21</a>.
|
|
<br><br><b>but the time appointed was long</b>—rather, "it (that is, the prophecy) referred to <i>great calamity</i>" [MAURER]; or, "long and calamitous warfare" [GESENIUS]. Literally, "host going to war"; hence, warfare, calamity.
|
|
<p id="Da10_2"><b>2. mourning</b>—that is afflicting myself by fasting from "pleasant bread, flesh and wine" (<a onclick="return mV('Dan',10,3);">Dan 10:3</a>), as a sign of sorrow, not for its own sake. Compare <a onclick="return mV('Mat',9,14);">Mat 9:14</a>, "fast," answering to "mourn" (<a onclick="return mV('Dan',10,15);">Dan 10:15</a>). Compare <a onclick="return mV('1Cr',8,8);">1Cr 8:8</a>; <a onclick="return mV('1Ti',4,3);">1Ti 4:3</a>, which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer (<a onclick="return mV('Act',13,2);">Act 13:2</a>). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.
|
|
<p id="Da10_3"><b>3. no pleasant bread</b>—"unleavened bread, even the bread of affliction" (<a onclick="return mV('Deu',16,3);">Deu 16:3</a>).
|
|
<br><br><b>anoint</b>—The Persians largely used unguents.
|
|
<p id="Da10_4"><b>4. first month</b>—Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (<a onclick="return mV('Exd',12,18);">Exd 12:18</a>), from the evening of the fourteenth to the twenty-first of Nisan, but <i>thrice seven</i> days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia" (<a onclick="return mV('Dan',10,13);">Dan 10:13</a>).
|
|
<br><br><b>I was by...the...river</b>—in waking reality, not a trance (<a onclick="return mV('Dan',10,7);">Dan 10:7</a>); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the <i>apocalyptic mode.</i> In the patriarchal period God often appeared <i>visibly,</i> that is, theophany. In the <i>prophets,</i> next in the succession, the <i>inward</i> character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse. So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse [AUBERLEN].
|
|
<br><br><b>Hiddekel</b>—the Tigris.
|
|
<p id="Da10_5"><b>5. lifted up mine eyes</b>—from the ground on which they had been fixed in his mourning.
|
|
<br><br><b>certain man</b>—literally, "one man." An angel of the highest order; for in <a onclick="return mV('Dan',8,16);">Dan 8:16</a> he commands Gabriel to make Daniel to understand the vision, and in <a onclick="return mV('Dan',12,6);">Dan 12:6</a> one of the two angels inquires of him how long it would be till the end predicted.
|
|
<br><br><b>linen</b>—the raiment of priests, being the symbol of sanctity, as more pure than wool (<a onclick="return mV('Exd',28,42);">Exd 28:42</a>); also of <i>prophets</i> (<a onclick="return mV('Jer',13,1);">Jer 13:1</a>); and of <i>angels</i> (<a onclick="return mV('Rev',15,6);">Rev 15:6</a>).
|
|
<br><br><b>girded with...gold</b>—that is, with a girdle interwoven with gold (<a onclick="return mV('Rev',1,13);">Rev 1:13</a>).
|
|
<p id="Da10_6"><b>6. beryl</b>—literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."
|
|
<p id="Da10_7"><b>7. they fled</b>—terrified by the presence of the presence of the angel.
|
|
<p id="Da10_8"><b>8. comeliness</b>—literally, "vigor," that is, lively expression and color.
|
|
<br><br><b>into corruption</b>—"deadliness," that is, death-like paleness (<a onclick="return mV('Dan',5,6);">Dan 5:6</a>; <a onclick="return mV('Dan',7,28);">7:28</a>).
|
|
<p id="Da10_9"><b>9. voice of his words</b>—the <i>sound</i> of his words.
|
|
<br><br><b>was I in a deep sleep</b>—"I <i>sank</i> into a deep sleep" [LENGKERKE].
|
|
<p id="Da10_10"><b>10. an hand</b>—namely, of Gabriel, who interpreted other revelations to Daniel (<a onclick="return mV('Dan',8,16);">Dan 8:16</a>) [THEODORET].
|
|
<br><br><b>set me upon my knees</b>—GESENIUS translates, "cause me to reel on my knees," etc.
|
|
<p id="Da10_11"><b>11. man...beloved</b>— (See on JFB for <a href="./Comm/jfb/Dan/Dan009.html#Da9_23">Dan 9:23</a>).
|
|
<br><br><b>understand</b>—"attend to." See <a onclick="return mV('Dan',8,17,18);">Dan 8:17-18</a>.
|
|
<p id="Da10_12"><b>12. Fear not</b>—Be not affrighted at my presence.
|
|
<br><br><b>didst set thine heart to understand</b>—what shall come to pass to thy people at the last times (compare <a onclick="return mV('Dan',10,14);">Dan 10:14</a>).
|
|
<br><br><b>chasten thyself</b>— (<a onclick="return mV('Dan',10,2,3);">Dan 10:2-3</a>).
|
|
<br><br><b>thy words were heard</b>— (<a onclick="return mV('Act',10,4);">Act 10:4</a>). Prayer is heard at once in heaven, though the sensible answer may <i>seem</i> to be delayed. God's messenger was detained on the way (<a onclick="return mV('Dan',10,13);">Dan 10:13</a>) by the opposition of the powers of darkness. If in our prayers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us!
|
|
<br><br><b>for thy words</b>—because of thy prayers.
|
|
<p id="Da10_13"><b>13. prince of...Persia</b>—the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (<a onclick="return mV('Dan',10,12);">Dan 10:12</a>), the good angel did not come to him until more than three weeks had elapsed (<a onclick="return mV('Dan',10,4);">Dan 10:4</a>).
|
|
<br><br><b>one and twenty days</b>—answering to the three weeks of Daniel's mourning (<a onclick="return mV('Dan',10,2);">Dan 10:2</a>).
|
|
<br><br><b>Michael</b>—that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.
|
|
<br><br><b>help me</b>—Michael, as patron of Israel before God (<a onclick="return mV('Dan',10,21);">Dan 10:21</a>; <a onclick="return mV('Dan',12,1);">12:1</a>), "helped" to influence the Persian king to permit the Jews' return to Jerusalem.
|
|
<br><br><b>I remained</b>—<i>I was detained</i> there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. GESENIUS translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.
|
|
<p id="Da10_14"><b>14. what shall befall thy people in the latter days</b>—an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming—calamities of which Antiochus' persecutions were the type.
|
|
<br><br><b>vision is for many days</b>—that is, extends far into the future.
|
|
<p id="Da10_15"><b>15. face toward the ground</b>—in humble reverence (<a onclick="return mV('Gen',19,1);">Gen 19:1</a>).
|
|
<br><br><b>dumb</b>—with overwhelming awe.
|
|
<p id="Da10_16"><b>16. touched my lips</b>—the same significant action wherewith the Son of man accompanied His healing of the dumb (<a onclick="return mV('Mar',7,33);">Mar 7:33</a>). He alone can give spiritual utterance (<a onclick="return mV('Isa',6,6,7);">Isa 6:6-7</a>; <a onclick="return mV('Eph',6,19);">Eph 6:19</a>), enabling one to "open the mouth boldly." The same one who makes dumb (<a onclick="return mV('Dan',10,15);">Dan 10:15</a>) opens the mouth.
|
|
<br><br><b>sorrows</b>—literally, "writhings" as of a woman in travail.
|
|
<p id="Da10_17"><b>17. this...this my lord</b>—to avoid the tautology in <i>English Version,</i> join rather "this," with "servant," "How can <i>this servant</i> of my lord (that is, how can I who am <i>so feeble</i>) talk with this my lord (who is <i>so majestic</i>)?" Thus Daniel gives the reason why he is so overwhelmed with awe [MAURER].
|
|
<p id="Da10_18"><b>18. again...touched me</b>—It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.
|
|
<p id="Da10_19"><b>19. peace be unto thee</b>—God is favorable to thee and to thy people Israel. See <a onclick="return mV('Jdg',13,21,22);">Jdg 13:21-22</a>, as to the fear of some evil resulting from a vision of angels.
|
|
<p id="Da10_20"><b>20. Knowest thou wherefore</b>—The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (<a onclick="return mV('Dan',10,13);">Dan 10:13</a>). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.
|
|
<br><br><b>prince of Grecia shall come</b>—Alexander the Great, who conquered Persia, and favored the Jews [CALVIN]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [GEJER].
|
|
<p id="Da10_21"><b>21. noted in the scripture of truth</b>—in the secret book of God's decrees (<a onclick="return mV('Psa',139,16);">Psa 139:16</a>; <a onclick="return mV('Rev',5,1);">Rev 5:1</a>), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare <a onclick="return mV('Jhn',17,17);">Jhn 17:17</a>).
|
|
<br><br><b>none...but Michael</b>—To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |