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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(21) But.—A further contrast is introduced by the adversative. This may be brought out by paraphrasing the verse as follows: “It is true that the prince of Javan will attack you, but do not despair at the thought of one persecuting empire succeeding another. It is all written in the Scripture of truth:” that is, in the revelations which God had already conveyed, or shortly would convey, to Daniel, and in the book of Providence (Psalm 139:16). We have here a striking parallel to our Saviour’s words, “Lo, I have told you before.”

And there is none . . .—A still further ground of encouragement. Michael, who stood up as Israel’s champion under the Persian troubles, will prove himself strong against the evil powers which lead Javan.

Benson Commentary

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.

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

But I will show thee what is noted in, the scripture of truth - The word noted here means "written, or recorded." The scripture of truth means the true writing, and the reference is doubtless to the Divine purposes or decrees in this matter - for

(a) there is no other writing where these things were then found;

(b) the angel came to make known what could be known in no other way, and therefore what was not yet found in any book to which man had access;

(c) this language accords with common representations in the Scriptures respecting future events.

They are described as written down in a book that is in the hands of God, in which are recorded all future events - the names of those that shall be saved - and all the deeds of men. Compare Deuteronomy 32:34; Malachi 3:16; Psalm 139:16; Revelation 5:1. The representation is figurative, of course; and the meaning is, that, in the view of the Divine mind, all future events are as certain as if they were actually recorded as history, or as if they were now all written down. The angel came that he might unfold a portion of that volume, and disclose the contents of its secret pages; that is, describe an important series of events of great interest to the Jewish people and to the world at large.

And there is none that holdeth with me in, these things - Margin, "strengtheneth himself." So the Hebrew. The idea is, that there was none that rendered aid in this matter, or that stood by him, and would accomplish the designs which he was meditating in their behalf pertaining to Persia. The angel saw that there were powerful influences against the interests of the Hebrew people at work in the court of Persia; that it was necessary that they should be counteracted; that unless this were done, fearful calamities would come upon the Jewish people, and they would be subjected to great embarrassments in their efforts to rebuild their city and temple, and he says that there was no one whose aid could be permanently and certainly relied on but that of Michael. He himself was to return to the court of Persia to endeavor to counteract the influence of the "prince of Persia," but, as in the former case when on his way to Daniel Dan 10:13, he would not have been able to counteract the machinations of that prince if it had not been for the interposition of Michael, so he felt now that reliance was still to be placed on his assistance in the matter.

But Michael your prince - See the notes at Daniel 10:13. The patron, or guardian of your people, and of their interests. The idea intended to be conveyed here undoubtedly is, that Michael was a guardian angel for the Jewish people; that he had special charge of their affairs; that his interposition might be depended on in the time of trouble and danger, and that, under him, their interests would be safe. No one can prove that this is not so; and as on earth some of the most important favors that we enjoy are conferred by the instrumentality of others; as we are often defended when in danger by them; as we are counseled and directed by them; as God raises up for the orphan, and the widow, and the insane, and the sorrowful, and the feeble, those of wealth, and power, and learning, who can better guard their interests than they could themselves, and as these relations are often sustained, and these favors conferred by those who are invisible to the recipients, so it gives, in a higher sense, a new beauty to the arrangements of the universe to suppose that this benevolent office is often undertaken and discharged by angelic beings.

Thus they may defend us from danger; ward off the designs of our enemies; defeat their machinations, and save us from numberless evils that would otherwise come upon us. This view receives additional confirmation, if it be admitted that there are evil angels, and that that seek the ruin of mankind. They are malignant; they tempt the race of man; they have power far superior to our own; they can set in operation a train of evil influences which we can neither foresee nor counteract; and they can excite the minds of wicked men to do us injury in a way which we cannot anticipate, and against which we cannot defend ourselves. In these circumstances, anyone can perceive that there is concinnity and propriety in the supposition that there are good beings of a higher order who feel an interest in the welfare of man, and who come to us, on their benevolent errand, to defend us from danger, and to aid us in our efforts to escape from the perils of our fallen condition, and to reach the kingdom of heaven.

Jamieson-Fausset-Brown Bible Commentary

21. noted in the scripture of truth—in the secret book of God's decrees (Ps 139:16; Re 5:1), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare Joh 17:17).

none … but Michael—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.

Matthew Poole's Commentary

In the scripture of truth, i.e. in the peremptory decree and purpose of God, more authentic and unalterable than the laws of the Medes and Persians. Now God hath appointed to deliver the Jews from the Persians by the Greeks; and from the Greeks by the Maccabees, especially the Seleucidae and Lagidae; and how the Romans should come after, and plague the people of God long, both by the persecuting emperors and by antichrist, and how that also should have an end.

Michael your prince; Jesus Christ alone is the Champion and Protector of his church, and that all-sufficient, when all the princes of the earth besides deserted or opposed it. For it cannot be meant of

angels in any sound sense, as popish interpreters would have it, thereby to countenance their angel worship; for can we imagine upon rational and orthodox principles, that the angels of heaven should be divided into parties, and but two of them mind the cause of the church of God, with other like absurdities, which accompany the popish sense that Maldonate, a Lapide, &c. fasten upon this scripture?

Gill's Exposition of the Entire Bible

But I will show that which is noted in the Scripture of truth,.... Not in the written word, though there are many things relating to what should befall the Jews in the latter day, especially in Deuteronomy 28:1 but in the decrees and purposes of God, which are sometimes signified by a book, and things written in it; because so particular and distinct, and so sure and certain, and which will be most truly, infallibly, and punctually performed: these are "noted", marked, engraven, in the eternal mind of God; they are "in writing", and they are "truth" (b), as it may be rendered, since there is a distinguishing accent between "Scripture" and "truth": they are written in the book of God's decrees, and are his true and faithful words and sayings, and will most surely be accomplished: now these are the deep things of God, which angels themselves know nothing of, till they are revealed unto them: the angel here having a revelation of such of them as concerned the future monarchies of the earth, and the case of the Jews under them, promises to show them to Daniel; which was the work he was appointed to do:

and there is none that holdeth with me in these things, but Michael your Prince; Christ the Prince of the kings of the earth, he was the Prince, Protector, and Guardian of the people of the Jews; he is the Angel that went before them in the wilderness, and guarded them in it, and guided them into the land of Canaan; he is the Angel of God's presence, that bore, carried, and saved them all the days of old, and was their King and their God, their Defender and Deliverer, still; he took their part, and was on their side; yea, he was on the side of, and took part with, them that were for them, the holy angels; and there was none but him that exerted his power, and strengthened Gabriel to act for them in "these things" relating to their peace and prosperity: or, "against these" (c), as it may be rendered; against the princes of Persia and Greece, the evil spirits that worked in these kingdoms, in the children of disobedience there; and had it not been for him, and the exertion of his mighty power, it would have been soon all over with the people of the Jews; as it would be now with the church of Christ, of which they were typical, but the Lord is on their side; Michael the Archangel, and his angels under him, fight for it, protect and defend it; and since he is for his people, who shall be against them? or to what purpose will an opposition be? the gates of hell cannot prevail against the church of God, the saints of the most High.

(b) "quod exaratum est in Scripto, in Scripto verace", Piscator. (c) "contra illos", Piscator, Gejerus.

Geneva Study Bible

But I will shew thee that which is noted in the scripture of truth: {q} and there is none that holdeth with me in these things, but Michael your prince.

(q) For this angel was appointed for the defence of the Church under Christ, who is the head of it.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

21. Howbeit] ‘but’ is not strong enough: cf. Daniel 10:7. It is difficult to be sure what the thought tacitly opposed is: it may be, ‘Howbeit (though I cannot stay long, Daniel 10:20 a), I can nevertheless tell thee this (Daniel 11:2 ff.) about the future’; or ‘Howbeit (though the contest, Daniel 10:20 b, may seem to be an endless one), I will tell thee about the future, for it contains, at least towards the end, an outlook of hope and consolation.’

I will declare (Daniel 2:2) unto thee that which is inscribed in the writing of truth] i.e. the book in which God has inscribed beforehand, as truly as they will be fulfilled, the destinies of mankind: cf. Psalm 139:16. The figure is meant as a concrete expression of the truth that the future is pre-determined by God. The later apocalyptic writers often speak, in the same sense, of the ‘heavenly tables,’ in which the deeds and events of the future stand recorded; see e.g. Enoch lxxxi. 1, 2, xciii. 2, 3, ciii. 2, 3, cvi. 19, cvii. 1; and cf. the note in Charles’ ed. p. 132 f.

inscribed] as in Aram. (Daniel 5:24-25, Daniel 6:8; Daniel 6:10) and New Hebrew. The word implies a more formal act than ‘written.’ Noted in Old Engl. has the force of inscribed: cf. note in Isaiah 30:8 for חקק, ‘cut in,’ ‘engrave.’

and there is not one that strengtheneth himself with me against these, except Michael your prince] in my contest with the ‘princes’ of Persia and Greece (Daniel 10:20), only Michael supports me. The words seem to connect with the end of Daniel 10:20, rather than with the first part of Daniel 10:21, which is perhaps to be regarded as parenthetical.

strengtheneth himself with me] i.e. shews himself to be my valiant ally: cf. 1 Chronicles 11:10, 2 Chronicles 16:9 (where ‘in the behalf of’ is lit. with, as here), 2 Chronicles 17:1.

Pulpit Commentary

Verse 21. - But I will show 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. The LXX. rendering is, "And in very truth (μάλα) I will show thee the first things in the writing of truth: and there was no one helping with me against these, but Michael the angel." The Septuagint translator read הָרָאשִׁים (hara'sheem), "the heads," instead of הָרָשׁוּם (harashoom), written with a inserted as mater lectionis. Theodotion is in accordance with our English Version. The Peshitta renders, "Yet will I show thee something noted in the writing of truth; and there was none in all these who helped me but Michael your prince." The Vulgate agrees with the Massoretic and the English. But I will show thee that which is noted in the scripture of truth. אָבֲל ('abal) is a strongly adversative conjunction. The use of it is explained by Kranichfeld and Zockler as due to the fears for the theocracy aroused by the thought that the Greek power was rising against Israel. If the idea had been that Gabriel was called to hurry back to his post because of the threatened approach of the Prince of Grecia, then it might be defended; only even then either the fact of the necessity for speedy return to the Persian court would have been emphasized, or the fact that he is delaying to make known the contents of the writing of truth. It is, perhaps, better rendered by "nevertheless," as it is in 2 Chronicles 19:3. We can see the force of this particle by turning to ver. 7, "I Daniel alone saw the vision, for the men that were with me saw not the vision, but (equivalent to 'nevertheless') a great quaking fell upon them." This clause, we see, then, has all the appearance of being intruded violently into the text; it interrupts the progress of thought, and does not suit the context. There is no indication that he, Gabriel, will have to hasten back to the court of Persia with such rapidity as would necessitate the introduction of אֲבָל (abal), "nevertheless." But even so, why revert in the next clause to the contents of ver. 20, without the slightest indication that the line of thought in the past clause was dropped as soon as taken up? The last clause of this verse reads much better in connection with ver. 20 than with ver. 21a. Behrmann transposes the clauses in this verse, so as to get over tiffs difficulty, and Professor M. Stuart puts the first clause in brackets. "The scripture of truth" is a phrase that might have been suggested by Psalm 139:16, "In thy book were all my members written." It is in line with a great number of phrases in apocalyptic literature; thus Enoch 93:1, "And after that Enoch began to recount from the books;" the Book of Jubilees, 1:24; 4:31; 5:15, etc., "the tablets of the heavens." The idea was that all the events that were to happen in the world's history were record, d beforehand in the books or tablets of the heavens. It is from failing to notice this that the late Professor Fuller was led to say "the scripture of truth "is the title for the ensuing section. Against this view is the preposition "in;" it is in the scripture of truth, among other matters, that these things are noted which form the succeeding section. At the same time, the form the representation of the heavenly books, which note beforehand what was to happen, assumes here is simpler than that in Enoch or the Book of Jubilees. And there is none that holdeth with me in these things, but Michael your prince. As we have above said, this clause is closely connected with ver. 20. In these things. This is rendered in the Revised Version "against these," in accordance with the majority of recent commentators, Ewald, Hitzig, Fuller, Zockler, Bevan, Stuart, Kranlohfeld Keil, Kliefoth, Behrmann, etc., and, among older commentators, Jephet-ibn-Ali; but none of the older versions have it. The LXX. renders, ὑπὲρ τούτων; Theodotion, περὶ τούτων; the Peshitta has the preposition; the Vulgate renders, in his omnibus. With these Calvin agrees, though Luther renders, wider jene. Certainly, the most common meaning of עַל in such a connection is "against." So, notwithstanding the weight of the versions, we feel constrained to translate, "against these persons," and not "in regard to these things." In the first place, "in" is a far less frequent meaning of the preposition, and next, אֵלֵה (aylayh), "these," most naturally refers to the persons last named. Although "the Prince of Grecia" was to be the instrument of the overthrow of the power of Persia, it was to become oppressive afterwards, as had been revealed to Daniel in the vision of the ram and the he-goat. Gabriel, the angel of prophecy, the special guardian of God's great ideal kingdom of heaven, was assisted in his guardianship only by Michael, the angelic Prince of Israel. The fact that along the line of the development of Israel as a nation ran, so far at least, the Divine plan concerning the kingdom of heaven, made it natural that Michael should favour that which furthered the interests of the race that was more specially under his care. As we have already said, we cannot even guess at the nature of these angelic conflicts.



Daniel 10:21

Keil and Delitzsch Biblical Commentary on the Old Testament

This verse is antithetically connected with the preceding by אבּל, but yet. The contrast, however, does not refer to the fears for the theocracy (Kranichfeld) arising out of the last-named circumstance (v. 20b), according to which the angel seeks to inform Daniel that under these circumstances the prophecy can only contain calamity. For "the prophecy by no means contains only calamity, but war and victory and everlasting victory added thereto" (Klief.). C. B. Michaelis has more correctly interpreted the connection thus: Verum ne forte et sic, quod principem Graeciae Persarum principi successurum intellexisti, animum despondeas, audi ergo, quod tibi tuisque solatio esse potest, ego indicabo tibi, quod, etc. "The Scripture of truth" is the book in which God has designated beforehand, according to truth, the history of the world as it shall certainly be unfolded; cf. Malachi 3:16; Psalm 139:16; Revelation 5:1. The following clause, אחד ואין, is not connected adversatively with the preceding: "there is yet no one ... " (Hofmann and others), but illustratively, for the angel states more minutely the nature of the war which he has to carry on. He has no one who fights with him against these enemies (אלּה על, against the evil spirits of Persia and Greece) but Michael the angel-prince of Israel, who strongly shows himself with him, i.e., as an ally in the conflict (מתחזּק as 1 Samuel 4:9; 2 Samuel 10:12), i.e., renders to him powerful aid, as he himself in the first year of Darius the Mede had been a strong helper and protection to Michael.