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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(12) From the first day.—The meaning appears to be that this vision was vouchsafed to him in consequence of his prayer to understand what would befal his people in the future. The prayer was heard from the first day that he offered it, but it had been impossible for him to realise the answer before the present time, for reasons mentioned in the next verse.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

Then said he unto me, Fear not - Be not alarmed at my presence; do not fear that your devotions are not accepted, and that your prayers are not heard.

For from the first day that thou didst set thine heart to understand - That is, by a season of extraordinary devotion. Daniel had devoted three full weeks to such a service Daniel 10:2-3, and it would seem from this that one object which he had in view was to make inquiry about the future condition of his people, or to learn what was his own duty in the present circumstances, or what methods he might use to secure the return of his countrymen to their own land. The circumstances of the case were such as to make either of these inquiries proper; and the angel now affirms that, from the first day when he entered on these investigations, he was despatched to come to him, and to assure him that his prayer was heard. The reason why he had not sooner arrived, and why Daniel was left to continue his prayers so long without any answer being returned, is stated in the following verses. Compare the notes at Daniel 9:23.

And to chasten thyself before thy God - That is, by fasting and humiliation. Literally, to afflict thyself.

Thy words were heard - In heaven. Another proof that prayer is at once heard, though the answer may be long delayed. The instance before us shows that the answer to prayer may seem, to be delayed, from causes unknown to us, though the prayer ascends at once to heaven, and God designs to answer it. In this case, it was deferred by the detention of the messenger on the way Daniel 10:13; in other cases it may be from a different cause; but it should never be set down as a proof that prayer is not heard, and that it will not be answered, because the answer is not granted at once. Weeks, or months, or years may elapse before the Divine purpose shall be made known, though, so to speak, the messenger may be on his way to us. Something may prevent the answer being borne to us; some "prince of the kingdom of Persia" may withstand the messenger; some cause which we may not know may hinder the immediate answer of our prayer, either in our own hearts, or in outward events which cannot at once be controlled without a miracle, or in the feelings and views of our friends whom we seek to have converted and saved; but the purpose to answer the prayer may have been simultaneous with its being offered, and a train of measures may have been commenced at once to bring about the result, though many weeks or months of delay, of anxiety, of tears, may elapse before we attain the object we desired.

Daniel would have been cheered in his days of fasting and service if he had known that an angel was on his way to him to comfort him, and to communicate to him an answer from God; often - if not always - in our days of deepest anxiety and trouble; when our prayers seem not to penetrate the skies; when we meet with no response; when the thing for which we pray seems to be withheld; when our friends remain unconverted; when irreligion abounds and prevails; when we seem to be doing no good, and when calamity presses upon us, if we saw the arrangement which God was already making to answer the prayer, and could see the messenger on the way, our hearts would exult, and our tears would cease to flow. And why, in our days of trouble and anxiety, should we not believe that it is so; and that God, even though the delay may seem to be long, will yet show himself to be a hearer and an answerer of prayer?

Jamieson-Fausset-Brown Bible Commentary

12. Fear not—Be not affrighted at my presence.

didst set thine heart to understand—what shall come to pass to thy people at the last times (compare Da 10:14).

chasten thyself—(Da 10:2, 3).

thy words were heard—(Ac 10:4). Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way (Da 10:13) 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!

for thy words—because of thy prayers.1. The Lord is quick in hearing the fervent prayer of a humble soul, though he doth not presently let them know it. God heard the first day, though he sent not his angel to tell Daniel of it till three weeks after.

2. A soul that would obtain great things from God by prayer must be solemn and fervent in seeking God.

3. The fervent and constant prayers of the saints make God to send from heaven and save. Thus in Peter’s case, Acts 12:5-15, and here in Daniel’s.

Gill's Exposition of the Entire Bible

Then said he unto me, fear not, Daniel,.... Perceiving him to shake and tremble, and to be intimidated at his presence, he speaks comfortably to him, and encourages him to lay aside his fears, that he might be more capable of attending to what he was about to say to him; and which had a tendency of themselves to remove his fears, and increase his confidence in the Lord:

for from the first day thou didst set thine heart to understand; not so much the former visions which he had an understanding of, as the future state of his people; or rather, the reason of their present distressed condition, being hindered by their enemies in rebuilding their city and temple:

and to chasten thyself before thy God; to humble himself in prayer, and to afflict himself by fasting:

thy words were heard; his prayers were heard, and an answer ordered to be given, the very first day he began to pray, and fast, and mourn, though it was now full three weeks since; just as, at the beginning of his former supplications, Gabriel had a commandment to go and show him that they were heard, Daniel 9:23,

and I am come forth for thy words; on account of his prayers, to bring an answer to them; the reason why he came no sooner, when it was three weeks since he received his order, is as follows:

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

12. set thine heart] lit. give thine heart, i.e. apply thyself: a late idiom, found otherwise only in 1 Chronicles 22:19; 2 Chronicles 11:16; Ecclesiastes 1:13; Ecclesiastes 1:17; Ecclesiastes 7:21; Ecclesiastes 8:9; Ecclesiastes 8:16.

to understand] viz. the future destiny of Israel. Anxious questionings on the future of his people were the occasion of his prolonged mourning and abstinence (Daniel 10:2-3).

and to humble thyself before thy God] The verb, though it may be used more generally (Psalm 107:17), is applied here, as in Ezra 8:21 (‘then I proclaimed a fast there, at the river Ahava, that we might humble ourselves before our God, to seek of him a straight way,’ &c.), to the self-denial and mortification accompanying a fast. The more common (and technical) expression in the same sense is to humble (or [R.V.] afflict) the soul: see Leviticus 16:29; Leviticus 16:31; Leviticus 23:27; Leviticus 23:29; Leviticus 23:32; Numbers 29:7 (all of the fast of the Day of Atonement); Isaiah 58:3; Isaiah 58:5; Psalm 35:13 (‘I humbled my soul in fasting’); in a more general sense, Numbers 30:13 (of a vow of self-denial). The corresponding subst. ta‘ănith has the same meaning in Ezra 9:5 (R.V. marg.); and regularly in post-Biblical Hebrew (the Mishnic treatise ‘Ta‘anith’ deals with fasting).

and I am come because of thy words] i.e. the prayer implied in Daniel 10:2-3. ‘I am come’ is resumed at the beginning of Daniel 10:14, the explanation of the angel’s delay in Daniel 10:13 being parenthetical.

Pulpit Commentary

Verse 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. Both the LXX. and Theodotion insert Kepler before Θεοῦ. This is the more remarkable as Κύριος stands for "Jehovah" usually in the Greek versions - a title rarely occurring in Daniel in, and only in, the prayer of the preceding chapter. This addition does not occur in the Peshitta or Vulgate. He said unto me, Fear not, Daniel. Still the signs of terror were manifest in Daniel, and the angel spoke encouragingly to him. For from the first day, etc. When Daniel had begun his petition to God and his effort to understand God's purpose concerning his people, then God had commissioned Gabriel. The whole process of humiliation, fasting, and prayer was allowed to go on to its completion before Gabriel came, in order to deepen in Daniel the desire for the hoped-for revelation, and thus enhance the joy of it when it came, and, perchance, also to justify to higher intelligences the giving of this special communication (comp. Daniel 9:20) as to the answer being ready even while the petition was being put up. And I am come for thy words. Professor Fuller sees in this an additional tenderness. Zockler sees in it that in the Divine counsel Gabriel was commissioned, but was hindered for reasons assigned in the next verse. Daniel 10:12

Keil and Delitzsch Biblical Commentary on the Old Testament

According to this verse, the words of Daniel, i.e., his prayer from the first day of his seeking to understand the future, and of his self-mortification in sorrow and fasting (Daniel 10:2, Daniel 10:3), was heard of God, and the angel was immediately sent forth by God to convey to him revelations. And, he adds, בּדבריך בּאתי, I am come for thy words, i.e., in consequence of thy prayer, according to it. The בּאתי most interpreters understand of the coming to Daniel; Hofmann (Schriftbew. i. p. 331) and Kliefoth, on the contrary, understand it of the coming of the angel to Persia (Daniel 10:13). According to the matter, both views are correct, but in the form in which they are presented they are incorrect. Against the latter stands the adversative וin ושׂר (but the prince), Daniel 10:13, by which the contents of Daniel 10:13 are introduced; for, according to this, Daniel 10:13 cannot represent the object of the coming. Against the former stands the fact, that the angel does not come to Daniel immediately, but only after having gained a victory over the prince of the kingdom. The בּאתי is again taken up in Daniel 10:14, and must have here the same meaning that it has there. But in Daniel 10:14 it is connected with להבינך, "I am come to bring thee understanding," in Daniel 10:12 with בּדבריך, which only denotes that the "coming" corresponded to Daniel's prayer, but not that he came immediately to him. Daniel had, without doubt, prayed for the accomplishment of the salvation promised to his people, and eo ipso for the removal of all the hindrances that stood in the way of that accomplishment. The hearing of his prayer may be regarded, therefore, as containing in it not merely the fact that God directed an angel to convey to him disclosures regarding the future fortunes of his people, but also at the same time as implying that on the side of God steps were taken for the removal of these hindrances.

The thirteenth verse speaks of this, not as denoting that the angel came to Persia for the purpose of working for Israel, but much rather as announcing the reason of the twenty-one days' delay in the coming of the angel to Daniel, in the form of a parenthetical clause. His coming to Daniel was hindered by this, that the prince of the kingdom of Persia withstood him twenty-one days. The twenty-one days are those three weeks of Daniel's fasting and prayer, Daniel 10:2. Hence we see that the coming of the angel had its reference to Daniel, for he came to bring him a comforting answer from God; but in order that he might be able to do this, he must first, according to Daniel 10:13, enter into war with and overcome the spirit of the king of Persia, hostile to the people of God. The contents of Daniel 10:13 are hence not to be understood as showing that the angel went to Persia in order that he might there arrange the cause of Israel with the king; the verse much rather speaks of a war in the kingdom of the supernatural spirits, which could not relate to the court of the king of Persia. The prince (שׂר) of the kingdom of Persia, briefly designated in Daniel 10:21 "the prince of Persia," is not king Cyrus, or the collectivum of the kings of Persia, as Hv. and Kran., with Calvin and most of the Reformers, think, but the guardian spirit or the protecting genius of the Persian kingdom, as the Rabbis and most of the Christian interpreters have rightly acknowledged. For the angel that appeared to Daniel did not fight with the kings of Persia, but with a spiritual intelligence of a like nature, for the victory, or precedence with the kings of Persia. This spirit of the kingdom of Persia, whom, after the example of Jerome, almost all interpreters call the guardian angel of his kingdom, is as little the nature-power of this kingdom as Michael is the nature-power of Israel, but is a spirit-being; yet not the heathen national god of the Persians, but, according to the view of Scripture (1 Corinthians 10:20.), the δαιμόνιον of the Persian kingdom, i.e., the supernatural spiritual power standing behind the national gods, which we may properly call the guardian spirit of this kingdom. In the לנגדּי עמד lies, according to the excellent remark of Kliefoth, the idea, that "the שׂר of the kingdom of Persian stood beside the kings of the Persians to influence them against Israel, and to direct against Israel the power lying in Persian heathendom, so as to support the insinuations of the Samaritans; that the angel, Daniel 10:5, came on account of Daniel's prayer to dislodge this 'prince' from his position and deprive him of his influence, but he kept his place for twenty-one days, till Michael came to his help; then he so gained the mastery over him, that he now stood in his place beside the kings of Persia, so as henceforth to influence them in favour of Israel." He who appeared to Daniel, Daniel 10:5, and spake with him, Daniel 10:11, is not "the angel who had his dominion among the nations of the world," or "his sphere of action in the embodiments of the heathen world-power, to which the Jewish people were now in subjection, to promote therein the working out of God's plan of salvation" (Hofm. Schriftbew. i. p. 334). This supposition is destitute of support from the Scriptures. It is rather the Angel of the Lord who carries out God's plans in the world, and for their accomplishment and execution makes war against the hostile spirit of the heathen world-power. The subjugation of this spirit supposes a particular angel ruling in the heathen world just as little as Jehovah's contending against the heathen nations that oppress and persecute His kingdom and people.

In the war against the hostile spirit of the kingdom of Persia, the archangel Michael came to the help of the Angel of the Lord. The name מיכאל, who is as God, comes into view, as does the name Gabriel, only according to the appellative signification of the word, and expresses, after the analogy of Exodus 15:11; Psalm 89:7., the idea of God's unparalleled helping power. Michael is thus the angel possessing the unparalleled power of God. He is here said to be "one of the chief princes," i.e., of the highest angel-princes, - Daniel 10:21, "your prince," i.e., the prince who contends for Israel, who conducts the cause of Israel. The first title points undoubtedly to an arrangement of orders and degrees among the angels, designating Michael as one of the most distinguished of the angel-princes; hence called in Jde 1:9 ἀρχάγγελος, also in Revelation 12:7, where he is represented as contending with his angels against the dragon. The opinion that Michael is called "one of the chief princes," not as in contrast with the angels, but only with the demons of the heathen gods (Kliefoth), is opposed by the words themselves and by the context. From the circumstance that the guardian spirit of Persia is called שׂר it does not follow that שׂרים is not a designation of the angels generally, but only of the princes of the people, who are the spirits ruling in the social affairs of nations and kingdoms (Hofmann, p. 337); and even though this conclusion may be granted, this meaning for השׂרים with the article and the predicate הראשׁנים is undemonstrable. For the Scripture does not place the demon-powers of heathendom so on a line with the angels that both are designated as ראשׁנים שׂרים. The ראשׁנים שׁרים can only be the princes, chiefs, of the good angels remaining in communion with God, and working for the kingdom of God. Though what is said by the angel Michael, for the sake of the Israelitish people, among whom he has the sphere of his activity, may be said for their comfort, yet it does not follow therefrom that that which is said "cannot give disclosures regarding the relation within the angel-world, but only regarding the relation to the great historical nations and powers of the world" (Hofm. p. 338). For as regards the statement adduced in support of this opinion - "the greatness and importance of the work entrusted to him makes him one of the ראשׁנים, not that the work is entrusted to him because he is so" - just the contrary is true. To a subordinate spirit God will not entrust a work demanding special power and greatness; much rather the being entrusted with a great and important work supposes a man exalted above the common mass. And for the comforting of Israel the words, "Michael, one of the foremost princes, came to my help," affirm that Israel is under very powerful protection, because its guardian spirit is one of the foremost of the angel-princes, whereby implic. it is said at the same time that the people, though they be little esteemed before the world, yet cannot be destroyed by the nations of the world. This thought follows as a conclusion from what is said regarding the dignity of their guardian angel, but it does not form the contents of the saying regarding Michael and his place among the heavenly spirits.

But we learn from Daniel 10:21 the reason why the archangel Michael, and no other angel, came to the help of him who was clothed with linen. It was because Michael was the prince of Israel, i.e., "the high angel-prince who had to maintain the cause of the people of God in the invisible spirit-world against opposing powers" (Auberlen, p. 289); and as such he appears also in Jde 1:9 and Revelation 12:7. The coming of Michael to give help does not include in it this, that he was superior in might or in position to the angel that spake, and thus supplies no proof that the angel that spake was Gabriel, or an angel different from him who was clothed with linen. For even a subordinate servant can bring help to his master, and in a conflict render him aid in gaining the victory. Against the idea of the subjection of Michael to the angel that spake, or the man clothed with linen, stands the further unfolding of the angel's message, the statement in Daniel 10:21 and Daniel 11:1, according to which the angel that spake gave strength and help to Michael in the first year of the Median Darius, from which we have more reason to conclude that the angel who spake stood above the angel Michael; see under Daniel 11:1.

In consequence of the assistance on the part of Michael, the Angel of the Lord obtained the place of superiority by the side of the king of Persia. נותר has not here the usual meaning, to be over and above, to remain, but is to be translated after הותיר, Genesis 49:4, to have the pre-eminence, to excel, in the passive signification of the Hiphil: "to be provided with the preference, to gain the superiority." The translation, "I have maintained the place" (Hofm.), cannot be proved. אצל, at the side of, near, is explained from the idea of the protecting spirit standing by the side of his protege. The plural, "kings of Persia," neither refers to Cyrus and Cambyses, nor to Cyrus and the conquered kings living with him (Croesus, etc.), nor to Cyrus and the prince, i.e., his guardian spirit (Hitzig). The plural denotes, that by the subjugation of the demon of the Persian kingdom, his influence not merely over Cyrus, but over all the following kings of Persia, was brought to an end, so that the whole of the Persian kings became accessible to the influence of the spirit proceeding from God and advancing the welfare of Israel.