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Benson Commentary Daniel 10:1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1 . In the third year of Cyrus king of Persia — That is, the third after the death of Darius. Daniel must now have been above ninety years of age. It is reasonable to suppose that, being a youth when he was carried captive, he must have been at least twenty years of age; and that was seventy-three years before the date of this vision, which was the last Daniel saw, and it is not likely he himself survived it long. A thing was revealed unto Daniel — A revelation of future things (namely, those contained in the two following chapters, to which this is as it were a preface) was made to Daniel. And the thing was true — Or plain, as the word truth, or true, is sometimes taken in the Hebrew. The meaning seems to be, that the things were not revealed to him enigmatically, or symbolically, under the types of a statue, or wild beasts, as they were before; but as it were by an historical recital, and with more particular circumstances than before. It is the usual method of the Holy Spirit, to make the latter prophecies explanatory of the former; and revelation is as the shining light, that shineth more and more unto the perfect day. The four great empires of the world, which were shown to Nebuchadnezzar in the form of a great image, were again more particularly represented to Daniel in the shape of four great wild beasts. In like manner, the memorable events which were revealed to Daniel, in the vision of the ram and the he-goat, are here again more clearly and explicitly revealed, in this last vision, by an angel; so that this latter prophecy may not improperly be said to be a comment upon, and explanation of, the former. But the time appointed was long — That is, the time when the things revealed were to come to pass, was at a great distance; “and consequently,” says Bishop Newton, “the prophecy must extend further than from the third year of Cyrus to the death of Antiochus Epiphanes, which was not above three hundred and seventy years. In reality,” adds he, “it comprehends many signal events after that time to the end of the world.” And he understood the thing, &c. — He had a clear view of the succession of the Persian and Grecian monarchies, and of the series of the kings of Syria and Egypt under the latter of them; although the remaining parts of the vision were obscure, especially with respect to their final event: see chap. Daniel 12:8 . Daniel 10:2 In those days I Daniel was mourning three full weeks. Daniel 10:2-3 . I Daniel was mourning — The reason of Daniel’s fasting and mourning might be, either because many of the Jews, through slothfulness and indifference, still remained in the land of their captivity, though they had liberty to return to their own land, not knowing how to value the privileges offered them; or, as Usher thinks, because he had heard that the adversaries of the Jews had begun to obstruct the building of the temple. Calmet, however, is of opinion, that his sorrow arose principally from the obscurity which the prophet found in the prophecies revealed to him; which, indeed, may be partly collected from the angel’s touching upon no other cause of mourning. In consequence of Daniel’s fasting, &c., the angel appears, and explains to him, in a clearer manner, what had been more obscurely revealed in the preceding visions. Three full weeks — Hebrew, three weeks of days. So we read of a month of days, Genesis 29:4 ; Numbers 11:20 , where the English reads, a whole month. But the phrase may be used here to distinguish them from the weeks of years prophesied of in chap. 9. I ate no pleasant bread — “There seems to have been two sorts of fasting among the Jews; either a total abstinence from food of all sorts for at least a whole day, which David observed at the funeral of Abner, 2 Samuel 3:35 ; or a partial abstinence from the better kinds of food, which lasted for a considerable time, as in the case before us. The prophet made likewise an alteration in his dress, and did not anoint himself as usual after the eastern manner, 2 Samuel 12:20 ; Matthew 6:17 ; for the Jews never anointed themselves in times of mourning and humiliation.” Daniel 10:3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Daniel 10:4 . In the four and twentieth day of the first month — “Nisan, if the Jewish computation be admitted; that is, the month in which was the paschal solemnity. Hence commentators have observed, from this fact of the prophet, that the Jews did not observe their festivals except in their own country, and in the place which God had appointed; but if the Persian computation should be followed, which seems not improbable, as the prophet dates his vision from the third year of Cyrus the Persian, then the month will be different.” I was by the side — Or, on the bank, of the great river Hiddekel — “Syriac, the Euphrates; but the Vulgate reads, the Tigris; the Greek and Arabic, Tigris-eddekel. It was probably near the junction of the two rivers, which was about Seleucia and Ctesiphon, in some part of Susiana, that the prophet was placed.” — Wintle. Daniel 10:5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: Daniel 10:5-6 . I lifted up mine eyes — Being by the river-side, in deep contemplation, I looked up, and saw a person appear before me, clothed in linen, &c. — “Who this certain person was we may be at no loss to determine, if we consider him as described in the attire of the high-priest, and compare the passage with Exodus 28:29 ., and the description of the Son of man by St. John in the Revelation 1:13 . If, however, he were not the Son of God himself, he was probably an angel of the highest order.” — Wintle. Concerning the fine gold of Uphaz, see note on Jeremiah 10:9 . His body was like the beryl — That is, cerulean, or of a bluish-green colour; his face as the appearance of lightning — See Matthew 28:3 . By this was symbolically expressed his perspicacity, or quickness in discerning and knowing every thing; and his eyes as lamps of fire — To signify the comprehensiveness and piercing terribleness of his knowledge; his arms and feet like polished brass — Of a bright flaming colour: see Revelation 1:15 . As the arms and feet in men are the instruments of action, by them we are here to understand his actions, the purity of which is meant to be expressed by the shining brass; and the voice of his words like the voice of a multitude — By which greatness or terribleness of his voice was signified his denouncing terrible judgments on kings and kingdoms. Daniel 10:6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7-9 . The men that were with me saw not the vision — This was just as it happened to the company who were with St. Paul, when he had a vision, going to Damascus, Acts 9:7 . God can cast a cloud before the eyes of any one when he pleases, so that the organs may not be able to perform their usual functions; thus it is said, Luke 24:16 , of the two disciples going to Emmaus, that their eyes were holden that they should not know him. But a great quaking fell upon them — Occasioned perhaps by their hearing some unusual and terrible sound. Thus the men with St. Paul heard a voice which struck them speechless, though they saw nothing. So that they fled to hide themselves — Through the terror and astonishment wherewith they were seized, they fled from the place, as from a place in which they were exposed to instant destruction. And there remained no strength in me — I fell into a swoon, or fainting-fit. My comeliness, or vigour, was turned in me into corruption — Houbigant reads it, The flower of my strength withered, and all my powers failed me. When I heard the voice of his words — The very sound of his words deprived me of all sense and power of motion. Then was I in a deep sleep — Then I lay lifeless, with my face prone upon the ground. — Houb. Daniel 10:8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. Daniel 10:10-12 . And behold, a hand touched me — This was not the same angel, or personage, who is described Daniel 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 Daniel 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 Matthew 28:5-10 ; Luke 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 Daniel 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. Daniel 10:11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:13-14 . But the prince of the kingdom of Persia opposed me — Hebrew, ??? ????? , stood before me. — Purver. And so Jun. and Tremel., referring it to an earthly prince. This is thought by some to be Cambyses, the son of Cyrus, intrusted with the management of affairs in the court of Persia when his father was absent on some expedition, and set against the Jews by their enemies, and now endeavouring to embarrass their affairs: over his designs the angel had been watching, in order to defeat them. Others have thought there is an allusion in this verse, and at Daniel 10:20 , to the guardian, or tutelary angels, of different countries; which doctrine seems to be countenanced by some passages in Scripture, and especially by Zechariah, chap. Daniel 6:5 . Grotius is of this opinion; and Bishop Newcome, on the last-mentioned place, refers to the passage before us. “That there were such tutelar angels,” says Lowth, “not only over private persons, Acts 12:15 , but likewise over provinces and kingdoms, was an opinion generally received. The four spirits, mentioned Zechariah 6:5 , seem to be the guardian angels of the four great empires.” This opinion supposes the presiding angels, here mentioned, to be good angels, but it is surely absurd to think that the holy angels are ever engaged in contending with each other; or that “one holy angel is set to oppose another holy angel.” — Scott. Others suppose the contest to be between a good and an evil angel, as in Zechariah 3:1 , and Jude, Daniel 10:9 , “which latter opinion,” says Wintle, “is perhaps the most just, as there should seem to be no dispute, or contest, between the ministering spirits of heaven, who are always obedient to the pleasure of their Lord. And when the Almighty sent a superior angel, Michael, whose name is sometimes given to Christ himself, Revelation 12:7 , his office probably was to assist Gabriel in subduing the prince of the power of the air, the powers of this darksome world, or the spirits that rule over the children of disobedience, Ephesians 2:2 . The opposition was made twenty-one days; and as this was exactly the number of days that Daniel fasted, the contest may possibly have some allusion to this struggle. Daniel was certainly highly favoured, and the Almighty, who delights in hearing and answering the prayers of his servants, directs the angel to apologize (if I may so speak) for his delay in attending to the patient solicitations of the prophet: the angel also is represented as pleading the difficulty of his task, and another higher power, or chief, in the regal court of heaven, favours his business, and comes in to his assistance. In whatever light this is to be understood, it is a strong and affecting, though less gross, instance of the anthropopathia, or of the Deity’s accommodating himself and his measures to the manners of men.” See De Sacra Poes. Hebrews, Præl. 6. Houbigant is of opinion, that this prince of the kingdom of Persia was an evil angel, and in agreement with it renders the last clause of the verse, and I have now left him on the side of the kings of Persia. But it seems most proper to understand Cambyses as meant. Now I am come to make thee understand, &c. — I am now come to inform thee of what shall befall thy people hereafter; for yet the vision is for many days — For it will be a long course of time before the things I shall inform thee of shall come to pass. Daniel, we find, was informed by this vision, that the empire should be translated from the Persians to the Greeks, Daniel 11:3 ; and then what should be the condition of the Jews under Alexander’s successors, the kings of Syria and Egypt. Daniel 10:14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. Daniel 10:15-17 . I set my face toward the ground — The fear with which Daniel had been struck at the sight of the angel Michael still continued in some degree, so that he was afraid to look up at this angel, or to speak to him. And behold, one like the similitude of the sons of men — Daniel, gathering courage to look up, perceived that the angel Gabriel had not that angelic form, or brightness, which Michael appeared in, Daniel 10:5 , but that he was in a human form. Gabriel, then advancing, and touching Daniel’s lips, gave him the power of utterance, as he had before ( Daniel 10:11 ) of standing on his feet. Then I opened my mouth, and said unto him that stood before me — This angel stood upon the earth near Daniel, not above the waters of the river, as the person did whose appearance was so glorious, Daniel 10:5 . By the vision my sorrows are turned upon me — By beholding thee, although in a human form, I am greatly affected, or terrified. For how can the servant of this my lord talk, &c. — How can thy servant, a poor mortal man, maintain a discourse with a person of such rank and dignity? see Noldius, p. 353. The words may be translated thus: How can the servant of this my lord talk with that my lord? that is, with the other person that first appeared to me with so majestic a presence, at whose sight I was perfectly confounded, Daniel 10:5-9 . Straightway there remained no strength in me — As soon as ever I saw him, all my strength went from me, and I could not support myself. Neither is there — Or rather, was there, breath left in me — I fell breathless in a swoon. Daniel 10:16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:18 Then there came again and touched me one like the appearance of a man, and he strengthened me, Daniel 10:18-19 . Then there came again, &c. — This seems to be spoken of the same angel, namely, the angel Gabriel, touching him again, whereby he was rendered more composed, and had his strength revived. And said, O man, &c., fear not — Thou needest not be under such terrible apprehensions, as if this vision did portend to thee some mischief; for it is a peculiar token of God’s favour to thee. Daniel 10:19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20 . Knowest thou wherefore I come unto thee? — Or, Thou knowest for what cause I am come, &c. “The angel, having strengthened the prophet, presumes that he also understood the general design of his errand. The Greek is, ?? ????? , Surely thou knowest, according to a usual Hebrew idiom. And now will I return to fight with the prince of Persia — With the evil angel, who, under “the god of this world,” presides over Persia; or rather, with the present ruling prince of Persia, whether Cambyses or any other person then intrusted with the chief power, whose designs against the Jews this angel was employed in counteracting, and would continue to counteract, as also those of every future prince of that kingdom, till it should be overturned by the Greeks. And when I am gone forth — Hebrew, ???? ???? , and I going forth, namely, to execute my commission; or, when I am gone forth, having executed it, and their monarchy is brought down for their unkindness to the Jews, lo, the prince of Grecia shall come — The Macedonian empire, under Alexander the Great and his successors, shall be established in Asia; and though favourable to the Jews at first, as the Persian was, yet will afterward become 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 is blown over, it is not long before another rises.” — Henry. Daniel 10:21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21 . But I will show thee that which is noted in the Scripture, or writing, of truth — Namely, that which is certainly determined by God. God’s decrees are spoken of as if they were committed to writing, and registered in a book. And there is none that holdeth with me in these things, but Michael your prince — This may mean that the Jews had no friend in the court of Persia, who would co-operate with the angel, “to forward the prophet’s designs in behalf of his people, but Michael, their prince; and that Daniel must depend on him alone to disappoint the devices which were forming against them.” — Scott. As this chapter is intended as an introduction to the prophecies in the next two chapters, it may be observed that the sum of it is this: that the prayer of Daniel, in behalf of the Jews, had been heard; but that the Jews would be crossed in their design of building the temple; that nevertheless God would protect them; that the prince of Javan, or of the Greeks, that is, Alexander the Great, would come against the Persians; and that the principal angels, such as he was who talked with Daniel, and Michael the archangel, would be employed by God to defend and assist the Jews, and to strengthen the kings who were for the Jews, as, at the beginning of the following chapter, the angel who here speaks is said to have strengthened King Darius. The affliction and fasting of Daniel, who mourned for three weeks, should be considered as the effect of his zeal for the glory of God, to be manifested in the restoration of the Jews; it being the character of pious and zealous persons to afflict themselves when the glory of God is obstructed, and to offer up fervent prayers for the peace and prosperity of their country. With respect to what the angel said to Daniel, of his labouring and striving for the Jews against those who sought their ruin, it is a proof that God makes use of the ministry of angels to execute his designs, and for the protection and benefit of those whom he is pleased to bless. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositors

Expositor's Bible Commentary Daniel 10:1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Illustrator

In the third year of Cyrus. Daniel 10 The Vision on the Banks of the Hiddekels William M. Taylor, D.D. The law of gradual development seems to pervade the government of God, and may be treated alike in the material and spiritual departments of his administration. The revelation which God has given to men has grown into its completeness. The primal promise to our common parents in paradise, was the first faint ray that emanated from the common sun of righteousness; but as the morning of the race wore on, that solitary beam expanded, through the Abrahamic covenant, the Mosaic economy and the prophetic writings, unto at length, foreheralded by the Baptist as the morning star, the Divine luminary arose "with healing m his wings." What was thus characteristic of revelation as a whole is equally apparent in the communications made to individual prophets. Daniel, in this wonderful series of predictions, goes on from the general to the particular, and brings in at every stop new details by which accuracy may be tested, and by which, if his writings stand the ordeal which they have themselves prepared, his inspiration may be abundantly established. The date of the present revelation was the third year of Cyrus, King of Persia. This, therefore, is the last communication which he gave to his people, and the last glimpse which we get of himself. He had not set out, probably on account of his extreme old age, with the exiles who returned to Jerusalem after the issuing of the edict of Cyrus. The testimony of tradition is that Daniel died at Susa... This description of the conflicts in the spirit-world between the rival angels foreshadows the opposition encountered by Zerubbabel, Ezra, Nehemiah, and their compatriots during the reigns of the Persian kings, Darius, Hystaspis, Xerxes, and Artaxerxes, and also that which, at a later time, the descendants of the restorers of Jerusalem met with at the hands of the Syrian representatives of the Greek Empire. The prophecy in the eleventh chapter may be divided into three parts, increasing in circumstantiality as they advance. There is first, a brief description of the Persian and the Greek Empires; then a sketch of the more important events in the struggles between the kings of Syria and Egypt; and third, a detailed and minute account of the character and actions of Antiochus Epiphanes... It remains that I should look for a moment at the opinion of those who believe that we have in this prediction a reference to the Antichrist of the New Testament as well as to Antiochus. For such an idea we can find no sure foundation. There is nothing in the chapter to indicate that a transition from one subject to another has been made. Some refer the prophecy to the Papacy; but it is a question not yet settled whether the papacy really is the Antichrist of the New Testament. Learn from this portion, 1. That God prepares his people for special trial by special grace. His assistance is ever beforehand with our emergency. The relation of this portion of God's word to the circumstances of the people under Antiochus is precisely that of all his promises to our trials, temptations, and necessities. Every promise of God is a prophecy. 2. That faith in the Invisible is essential to our getting the full benefit of Scripture. Much may be gained from it in history and in morals, even if we should repudiate everything that is supernatural in its pages. To obtain the utmost benefit from its words, we must accept its revelation of that which is hidden from mortal sight. The promises of Jesus are not to us like the legacies of one long dead. They are the assurances of a living and present, though unseen friend, and when so accepted they are full of power. The Bible will be to us no better than the moral maxims of Antoninus or Epictetus, unless we receive its revelation of the unseen in connection with its forecasts of prophecy and promise. ( William M. Taylor, D.D. ) I ate not pleasant bread. Daniel 10:3 Intense religion The Study. About a hundred years ago, a man of God thus wrote in his diary: "I was enabled to persevere in prayer till I saw so much need of Divine help, that I knew not how to leave off, and had forgot I needed food. — D. Brainerd." Strange intensity of desire! He who felt it must have been far above most Christians of our age. Who of us could thus record the longings of his soul? We feel that this is reality. There is no insobriety or wild excitement here. All is calm and deep. We are listening to the utterances of a soul that has got into conscious contact and vital fellowship with God; and who, in the profound enjoyment thus entered on, has lost the consciousness of this outer world in which he is still a dweller. Happy saint! Who would not tread thy footsteps, and thus get as competely within the veil as thou! All thy religion was amid realties and certainties. There was no distance, no dimness, no vagueness in thy intercourse with the Father of Spirits. How much of our religion is made up of shadows and incoherencies! how much of our intercourse with God is vague and distant; a groping after something which we seem never to reach, instead of being living, personal, conscious intercourse between our souls and God! ( The Study. ) And I, Daniel, alone saw the vision. Daniel 10:7 Visions for one's self alone Phillips Brooks. Many and many of these men whom we see plodding on in their dusty ways are travelling with visions in their souls. Nobody knew it but themselves and God. Once years ago they saw a light. They knew it, only for a moment, what companionships, what attainments, they were made for! That light has never faded. It is the soul of good things which they are doing in the world to-day. It makes them sure when other men think their faith is gone. It will be with them to the end, until they come to all it prophesies. ( Phillips Brooks. ) The Divine Fellowship of Loneness M. Brokenshire. The events here recorded are among the more advanced and elevated experiences of this man of God. The Lord is showing him things which are to take place; and in order to prepare him as the exponent of the divine purposes , he is raised into a supra-mundane state of soul. I. THE SCENE: "the vision." We have no positive data for speaking dogmatically as to what may be the composition of the visible nature of angels. We associate them with spiritual orders of God's creatures; but as to man, he has a dual nature; within, spirit; without, a material body. In the wise and gracious purposes of our God, He has seen fit to take man into His counsels, and to make known to him His purposes. Taking, as we must, a broad view of this interesting fact, the Almighty uses a variety of means for communicating His mind and intentions to the children of men. The colours and forms, the harmonies and utilities of nature of imaging and voicing through the senses the wisdom, power and beneficence of God. The potent impact of the Spirit's influence upon the mind of prophet and apostle has furnished us with the inimitable truths of this great book, the Bible, which infinitely surpasses the best productions of the human intellect. In dreams, when deep sleep has fallen upon men, hath the Lord made Himself known to and encouraged His faithful servants. Visions too, have their place among the methods of revealing. Dreams and visions evidently belong to the same class of phenomena; and yet are there not shades of difference? Dreams are what come to us when we are asleep; visions come oftentimes in moments of waking. In dreams men have had the symbols of things; in visions, the things themselves. Visions evidently belong to a higher and more direct order of celestial manifestation. Visions seem to hold in mysterious suspension the ordinary processes of thought and feeling, unfolding to the mind new worlds of knowledge. We have all read those marvellous visions of Old Testament history: Isaiah standing with speechless awe before the vision of God; Ezekiel encircled in the vast and wondrous region of visionary mystery, now looking into hidden chambers of abomination, then with seer-like eye peering among apparently conflicting wheels. Daniel sees in vision things which are to be. In this supreme fact we have the significance and symbol of life. Situated as we are in the midst of vast circles and orders of beings and ideas, all true life, which is essentially progressive, is made up of "visions"; and by these we attain the true "ascent of man," passing up from shadows into light, and from the unknown to the known. A life of progress is one of constant waking. So far as the things of to-morrow and the knowledge of the future are concerned, we are now asleep. The hopes of future good which we now cherish are foreshadowing dreams, the dawning of these hoped for events are visions brightening things up to blessed realities. Thus we live and grow. Men are somewhat in the habit of pooh-poohing dreams, and of relegating visions to the region of superstitious fancies or even imbecile hopes. All the truth, however, is not with such men, nor all wisdom either. I say, dream on, only see to it that your dreams are pure and true, and be careful that your visions take their light from above. The purest ascent of life is often adumbrated by visions of hope and longing; and as we exercise faith and put forth effort, they crystallize into shape and become real possessions. God gives us visions of what we may be; by them we are roused to search and make inquiry, and then to believe; and so visions of a free spirit and a clean heart which the Lord gave us yesterday become our norms of character and life to-day. Note a few points in Daniel's vision. It appears he was reduced to a very low state so far as enjoyment was concerned. Luxurious food, and exhilarating drinks were put away (ver. 3). Visions do not generally come in fulness of body. It is when the physical is chastened that the spiritual ascends. It was when Peter was hungry that he had the vision which prepared the way for his visit to the Gentiles. Daniel saw a certain man (ver. 5). This could be none other than the Christ, as we may gather from Revelation 1:13, 15 , where he appears in similar form to John at Patmos. He was "clothed in fine linen," as the high priest was on the day of Atonement, thus showing that He is the High Priest of our Profession. "Whose loins are girded with fine gold." "Girded" ready for work. "With fine gold," proof that everything of Christ is best, and that the best of everything is all too unworthy of Him. We have also a description of His form. "'Body like the beryl," a precious stone of an azure colour. "His face as the appearance of lightning," a terror to evil-doers. "Eyes as lamps,' seeing all things. "His arms and His feet like in colour to polished brass," prophetic of the brightness and power of the message of His gospel. "The voice of His words like the voice of a multitude." The words of this new life are destined to overcome and supersede all other systems. II. THE CIRCUMSTANCES: "alone." In this remarkable experience and wondrous manifestation Daniel was alone. No other eye could follow this brilliant unfolding of God. Looking at this fact superficially there may occur a feeling of sadness; but looked at more deeply, it is seen to be inevitable. As every man has personality and individuality, so has he his loneness. While there are affinities or connecting links between man and man, there are dividing lines between all the individuals composing the human family. Science teaches that between every two particles of matter, even in the hardest substance there is space; in like manner between men there are bridgeless gulfs, so that the one cannot pass over to the other. While this is true of the general mass of men, it is more strikingly manifest in the higher forms and better conditions of mind and spirit. Best men and men at their best must needs be alone. He who progresses rapidly and soars loftily must be alone, inasmuch as he leaves the multitude behind. How true this is in the growth of intellect and the enlargement of heart, in the constraints of love and the sublimities of faith! He who waits on others will find progress slow work. In the larger commonwealth of intellectual and moral life God deals with the man, not with the mass. The individual stands directly related, and personally responsible, to his Maker; and in proportion to his realization of the possibilities of his own being will he be alone. The thinking man climbs heights and reaches lofty peaks at the far down foot of which lie panting the mass of puny men. The man of close communion with God and self and truth basks in a light that would dazzle to blindness men of weaker vision. Much of best life must be lived in "splendid isolation." The world's great reformers and deep thinkers have lived alone, because they have been far in advance of their own age. While there may be the loneness of weakness and eccentricity, still, in the main, lone souls are rendered such by their superiority and by the revelations they receive from the "Father of lights." The Bible furnishes us with striking examples. Mark the happy oblivion and lofty loneness of Enoch who walked with God, and he was not for God took him." Note the elevation of Joseph in those prophetic dreams which excited the jealous ire of his brethren. Alone Elijah stood on Mount Carmel, and discomfited the prophets of Baal. Alone Paul was caught up into the third heaven. Alone John witnessed the prophetic visions of Patmos. Alone, aye, alone! down in the depths of His great soul Christ sorrowed and suffered, wept and sighed, bled and died. Alone He trod the winepress of the wrath of God. Thus "alone" are wrought out and made manifest the highest intents of the holiest purposes of our supreme moral Ruler. Have we not here, by implication at least, a word of caution? We are so prone to censure if not condemn all who do not conform to our pattern of thought. Christianity, brotherliness, and forbearance will prompt a tender consideration for such persons. As Daniel was left "alone" when the "vision came," I gather that in the ordinary routine of life he had companionship; but in the supremely extraordinary, when he stood in the midst of the splendour of vision, he was "alone." So men in the ordinary littlenesses and the common superficialities of small living may find plenty of fellows, but when they step up into the light of God and see "Visions," they are left "alone." It may be that you are exercised in mind from similar considerations, and you wonder why God has made you so much unlike the rest of mankind. You wish you could be as others are. Foolish desire! As wise for the eagle to wish it were an ostrich, or the lark to covet the blinking sombreness of the owl! Take your apportionment and even your peculiarity from God, and be not discontented nor discouraged with yourself. I observe here that the souls light, purity and power, consist in communion with God. Daniel lived in intimate fellowship with the Almighty. Hence he was conditioned for receiving a vision; and while less devout and less noble souls were unfitted for a new revelation and unprepared for s new truth, and terrified at a brighter light, he had a mind and heart adapted to the improved conditions which came with the "vision," and stood unflinchingly amid this unearthly brightness. Thank God! heaven is not far removed into the dim distances of remotest space, but is nigh, even here, to the devout and reverent believer. Oh! had we pure hearts, spiritual minds, single eyes, and right spirits, we should find ourselves in the midst of heavenly surroundings. Be it ours to seek a loftier place, a fuller life, and "a closer walk"; then shall we have "visions" and experience days of heaven upon earth. ( M. Brokenshire. ) O Daniel, a man greatly beloved. Daniel 10:11 Character of Daniel E. Payson, D.D. 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 Daniel's 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. ) Daniel's 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 God's 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 king's meat, or to drink the king's 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 king's 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 Daniel's 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 Lord's 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 King's 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 by-and-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 God's people. You see nothing of selfishness about Daniel. ( C. H. Spurgeon . ) Daniel Isaac Williams. 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. 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 R. Newton, D.D. 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 King's 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 William M. Taylor, D.D. 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 Nebuchadnezzar's 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 Daniel's 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

Matthew Henry

10:1-9. This chapter relates the beginning of Daniel's last vision, which is continued to the end of the book. The time would be long before all would be accomplished; and much of it is not yet fulfilled. Christ appeared to Daniel in a glorious form, and it should engage us to think highly and honourably of him. Let us admire his condescension for us and our salvation. There remained no strength in Daniel. The greatest and best of men cannot bear the full discoveries of the Divine glory; for no man can see it, and live; but glorified saints see Christ as he is, and can bear the sight. How dreadful soever Christ may appear to those under convictions of sin, there is enough in his word to quiet their spirits. 10:10-21 Whenever we enter into communion with God, it becomes us to have a due sense of the infinite distance between us and the holy God. How shall we, that are dust and ashes, speak to the Lord of glory? 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. From the very first day we begin to look toward God in a way of duty, he is ready to meet us in the way of mercy. Thus ready is God to hear prayer. When the angel had told the prophet of the things to come, he was to return, and oppose the decrees of the Persian kings against the Jews. The angels are employed as God's ministering servants, Heb 1:14. Though much was done against the Jews by the kings of Persia, God permitting it, much more mischief would have been done if God had not prevented it. He would now more fully show what were God's purposes, of which the prophecies form an outline; and we are concerned to study what is written in these Scriptures of truth, for they belong to our everlasting peace. While Satan and his angels, and evil counsellors, excite princes to mischief against the church, we may rejoice that Christ our Prince, and all his mighty angels, act against our enemies; but we ought not to expect many to favour us in this evil world. Yet the whole counsel of God shall be established; and let each one pray, Lord Jesus, be our righteousness now, and thou wilt be our everlasting confidence, through life, in death, at the day of judgment, and for evermore.