Daniel 10:11

Dan 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.

Ver. 11. O Daniel, a man greatly beloved.] Such shall know God’s secrets. {Pro 3:32} See Dan 9:23.

Stand upright.] Heb., Stand upon thy standing. God by his grace and Word will raise up those that humble themselves in his presence.

“ Deiecit ut relevet. ”

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan_10:11

O Daniel, a man greatly beloved.

Character of Daniel

Of those whose characters are recorded for our imitation, few, if any, will be found superior to Daniel. He is almost the only eminent saint in Scripture of whom no fault is recorded. Nor was his character for goodness merely of the negative kind. We find him once and again addressed as a man peculiarly dear to God. Nothing is more indispensable to the welfare of all creatures, than the favour of their Creater. Hence it becomes a matter of infinite importance for us to know how this privilege is to be attained. The first thing in Daniels character which deserves our attention is his early piety. Another is the caution, zeal, and resolution he displayed, in keeping himself unspotted from the world. This, the apostle informs us, is an essential part of pure and undefied religion. A third trait is the holy indifference and contempt with which he looked down on worldly honour, wealth, and applause. It is true he obtained both riches and honours; but it is no less true that he never sought them. Observe also, his exemplary piety and devotion. He was emphatically a man of prayer. He never pleaded as an excuse for neglecting this duty, that his body was too much wearied, and his mind too much perplexed by constant care and fatigue, to perform it. In addition to his daily prayer, he frequently set apart seasons for more special attention to this duty. Another trait in the character of this eminent saint, was his strong faith, and confidence in God. None truly pray, but those whose faith is strong and lively. Profound humility, and a consequent disposition to give the glory to God, is another trait. This appears in his concessions and praises. And further, his religion was habitual, uniform, consistent and lasting. He was always the same. He inflexibly followed the path of duty. Improvement; learn

1. How religion dignifies and ennobles our nature, when it is entertained in its power and purity. Compare Daniel with the nobles, princes, and great ones of Babylon.

2. Do you possess a similar character Let me urge you to imitate the conduct of Daniel. (E. Payson, D.D.)

Daniels Band

It did not do Daniel any harm to know that he was greatly beloved of God; or else he would not have received that information from heaven. Some people are always afraid that, if Christian people obtain full assurance, and receive a sweet sense of divine love, they will grow proud, and be carried away with conceit. Do not you have any such fear for other people, and especially do not be afraid of it for yourselves. I know of no greater blessing that can happen to any man and woman, than to be assured by the Spirit of God that they are greatly beloved of the Lord. The knowledge that we are greatly beloved of God, instead of doing us harm, will be a means of blessing in many ways. If you know of a surety, that you are a man greatly beloved of God, you will become very humble. You will say, How could God ever love me? A sense of Gods love will also excite in you great gratitude. Oh! you say, how can I repay the Lord for such an amazing favour? When we feel how much we owe, then we seek to know the will of God, and take a delight in doing it. This will also consecrate us. I believe that, to know certainly that you are greatly beloved of God, will make you feel that you cannot live as others do. You cannot trifle with sin. He who lives in the heart of the king must be faithful to him. A sense of divine love will also strengthen us. What is there that a man cannot do when he is in love even with one of his own race; but when he gets to be in love with God, and knows of a certainty that he is greatly beloved of God, he would cut his way through a lane of devils, he would face an army of angels, and defeat them all; for love is a conquering grace. Moreover, this assurance of God s love will make, us very courageous. If thou art a man greatly beloved, and thou knowest it, thou wilt be a brave man. This will make a man glad. If we are greatly beloved of God, how can we be miserable and discontented? Oh, no! If you are a man greatly beloved, you will trip with light feet over the hills of sorrow. Some seem to think that a state of doubt is a state of discretion. It is a state of folly. Full assurance of the faithfulness and truthfulness of God is nothing but common-sense spiritualized.

I. First, then, let us consider THE CASE OF DANIEL, who was a man greatly beloved. Because Daniel was greatly beloved of God, he was early tried, and enabled to stand. While he was yet a youth, be was carried into Babylon, and there he refused to eat the kings meat, or to drink the kings wine. I must stand fast, even in the smallest matter, in keeping to the law of the Lord my God. If thou art enabled to do that, thou art a man greatly beloved. Afterwards, Daniel was greatly envied, but found faultless. He was surrounded by envious enemies, who could not bear that he should be promoted over them, though he deserved all the honour he received. If, when they sift you through and through, their eager, evil eyes cannot detect a fault; and they are obliged to fall back upon abusing you for your godliness, calling it hypocrisy, or some other ugly name, you are a man greatly beloved. Further, Daniel was delivered from great peril. He was cast into the lions den because he was a man greatly beloved of God. If your trial should be like going into a den of lions, if you are a man greatly beloved of God, you will come out again. No lion shall destroy you; you are perfectly safe. The love of God is like a wall of fire round about you. Once more, Daniel was a man greatly beloved, and therefore he had revelations from God. Do not open your eyes width wonder, and say, I wish that I had all the revelations that Daniel had. Listen to what he says: I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me; and again: As for me Daniel, my cogitations much troubled me, and my countenance changed in me; but I kept the matter in my heart. The revelations he received actually made him ill: I Daniel fainted, and was sick certain days; afterward I rose up, and did the kings business; and I was astonished at the vision, but none understood it. He whom God loves will see things that will astound him; he will see that which will almost kill him; he will see that which will make him faint and sick well nigh unto death. Let me see visions of God whatever it may cost me. Let me have communion with him even though it should break my heart, and crush me in the dust. I will make only one more remark upon Daniels case, and that is this, he stood in his lot. Because he was a man greatly beloved, he had this promise with which to close his marvellous book, Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. He is a man greatly beloved, but he does not understand all that God has revealed. The next time you get studying some prophecy of Scripture, which you cannot make out, do not be troubled; but hear the voice of God saying, Go thy way. Wait awhile. It will all be plain by-and-by. God is with thee.

II. In the second place. I am going to speak of THE CASE OF EVERY BELIEVER who is also greatly beloved of God, Every believer has been called out from others. Look at the hole of the pit whence thou wast digged. Who but God, the Giver of all grace, has made thee to differ from the ungodly around thee? Therefore, adore him for his matchless mercy, His distinguishing grace. Remember, too, that if thou hast been called out from a sinful world, and transformed into a child of God, this is the token that thou hast been chosen from the beginning. Remember, too, that in the fulness of time, thou wast redeemed with the precious blood of Christ. Thou hast been also pardoned, and put among the Lords children. I feel sure that your heart is speaking now, even if your tongue is silent, and it says, Indeed, as a pardoned man, I am greatly beloved. Since the Lord forgave your sin, you have been a praying man, and God has heard your prayers. We have the entree of the Kings palace at will. Are we not men greatly beloved? Beside that, remember that the Lord has upheld you until now. In your pilgrim path, how many times your feet have almost gone! When I think of all our experiences in the way in which the Lord hath led us, I can truly say of all his people that they are men and women greatly beloved. As surely as we are in Christ to-night, we shall be with Christ byand-by. Oh, men greatly beloved, to have such a future as this before you, ought to make your heaven begun below!

III. THE CASE OF SPECIAL SAINTS, those who are in a special sense men greatly beloved. There are some men who are, as I said at the beginning of my discourse, elect out of the elect. Remember, that Christ had seventy choice men, his disciples; but then he had twelve choicer men, his apostles; and he had three of these, who were with him when the others were not; and out of these three he had one John, that disciple whom Jesus loved. His love is so sweet, that, while I would be grateful to be even outside the seventy, so long as I might be among the five hundred brethren who saw him after he rose from the dead, yet I would then have the ambition to get in among the seventy; and not for the honour of it, but for the love it would bring, I would like to be one of the eleven; and for the same reason I would fain to be one of the three, and I would, above measure, be thankful if I might be that one whom Jesus loved. Have you not the same holy inspiration? Well, now, let me tell you that, if you would be among the choicer spirits, greatly beloved of God, you must be men of spotless character. The next point is, that men who are greatly beloved are men of decision When Daniel had the lions den in prospect, because of his faithfulness to God, he went into his house; and his window being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Next, if you would be men greatly beloved of God, beyond all the rest of his people, on whom special shinings of his face shall come, you must be much in communion with him. If a man is to be greatly beloved of God, he must live above the world, as Daniel did. Daniel became a prince, a governor, a man of substance and position; but when Belshazzar promised to clothe him with scarlet, and to put a gold chain about him neck, if he could read and interpret the writing on the wall, he said to the king, Let thy gifts be to thyself, and give thy rewards to another. Daniel did not want them. Once more, men who are greatly beloved by the Lord live wholly for God and for Gods people. You see nothing of selfishness about Daniel. (C. H. Spurgeon.)

Daniel

We associate him in our minds with the disciple whom Jesus loved. Both alike are spoken of in the Church as much for wisdom as for love. In both too there was the love of man as conspicuous as the love of God. For greatly beloved the margin of our Bibles has a man of desires, that is a desire for God. It was this desire after God that made Daniel so earnest in seeing him by humiliation and fasting, and prayer. It was in thus seeking that he was answered; in this steadfast unswerving purpose he continued until he was heard. We may compare Daniel with. Joseph for purity and with Solomon for wisdom. St. Augustine observes that, though so approved of for holiness and wisdom, Daniel makes the most earnest confession of sin. He is not a prophet only, but an intercessor with God. From the desolations of Israel he looked forward and prepared for their restoration. He passes, as it were, from the prophet into the saint and martyr: and herein it is given him to resemble, not in character only, but in history also, the disciple of divine love; both were martyrs in will, but not in deed . . . What was the one great secret of Daniel? It was desire, a soul full of desire, it was to keep his desire alive, nay to increase and intensify this desire that his whole life was spent. Other things followed, as his love for man, the love and honour of all; but these were not what he sought, but the love of God. In that he found all. The flame of his soul ever burned upward, and all human events did but stir and fan that flame. Therefore it was that earthly events, however grievous, troublous and perplexing, did not shake his confidence in God, because he was a man of desires. (Isaac Williams.)

Daniel, the Model of Decision

Daniel was one of the best and wisest men of whom we read in the Bible. He began to serve God when he was quite young; and this, no doubt, was one thing that helped to make him so good a man. He was a very decided man. He always did what he knew was right, no matter what the consequence might be. We may speak of him as the model of decision. Three great benefits followed from his decision.

1. It kept him from doing wrong. Illus. from his refusal to eat the Kings meat, and to cease from praying. With us there should be decision in telling the truth; in keeping the Sabbath, about stealing, etc.

2. It helped him to be good. How Daniel influenced Shadrach, Meshach, and Abed-nego.

3. It made him successful. He went to Babylon a poor boy, about sixteen or seventeen years old, but God blessed him for the decided way in which he always did what he believed to be right. (R. Newton, D.D.)

The Character of Daniel

His distinctive prophetic mission grew out of, or was grafted upon, his position in public life; but that again, was the result of his personal character; and so we are led most naturally to the consideration of his individual peculiarities.

1. His early piety. He could not have been more than fourteen years of age when, with his three companions, he was sent to be educated at the college of the Chaldeans. Yet even then he had learned to love Jehovah, and to make the divine law the rule of his fife. It has come to be believed in our day that early piety is a simpering, sentimental thing, betokening the existence in its subject both of physical and mental weakness. Daniel s piety did not interfere with his pre-eminence. You will make a terrible mistake if you suppose that piety unfits you for life, or imagine that its existence in youth is an abnormal thing, that indicates the presence of disease. There is nothing so healthy, or so wholesome, as to give yourselves early to the world. The ease of Daniel is not exceptional. In all such as Joseph, and Moses, and Samuel, and Daniel, and in some degree also in Timothy, there is a full rounded completeness of character, a well-balanced equilibrium of disposition, which you look for in vain in those who have been converted in late life.

2. His devoutness in prayer. This comes out first in connection with the recovery and interpretation of Nebuchadnezzars forgotten dream. But it was the habit of his life to wait at stated times on God. This helps to explain much of his conduct. We cease to wonder at his boldness before Nebuchadnezzar, Belshazzar, and Darius, when we learn that he maintained such constant communion with his God. Alas! the recreative influence of devotional retirement is now neither sought nor valued as it ought to be.

3. Decision of character. This habit of decision grew up in him, and was fed in him, by the communion of prayer. He learned to look at things as in the sight of God, and he carried that test with him through life. God was more to him than all else.

4. His diligence in business. His prosperity was not the result of any accident, but was the consequence of the perseverance land integrity by which he was distinguished. What is religion? Is it not the process of self-formation, according to the purest model, and from the loftiest motives? And if that be so, does not public life give the noblest opportunities for its practice? Consider what religion does for a man. It brings him under the influence of the most powerful motives. It opens his eyes to the sight of the invisible God; and so it sends him to work for him. But is there anything in that to paralyse industry or to overlay diligence ? Do not you believe that your allegiance to God will ultimately interfere with your commercial success. Even if it did, it would still be your duty to be true to him. But it does not. Let us pray for Daniels faith, and let us cultivate his devotional spirit. Then we shall be able to manifest his firmness in the face of temptation, and to practice his diligence in the details of common life. Let us carry his business energy into our religious duties, and his devout spirit into our business transactions. (William M. Taylor, D.D.)

Oh, Daniel understand the words that I speak unto thee, and ,stand upright;. for unto thee am I now sent.

Stand and understand

We usually regard the book of Daniel as the book for the student of prophecy only. If we are seeking counsel and consolation we turn to the Psalms or the Gospels or the Epistles, not often to Daniels prophecy. But while the book is prophetic, it is also practical. Interspersed with the mention of images and kingdoms are words for the guidance and uplift of men in all ages, such as those of the description in our text. Let us regard the words as a parable. Understand--stand upright, that is, Look away from thyself to Me, the Almighty One. Prostration before me is unreadiness to serve Me. The attitude commanded indicates a condition of

I. REVERENCE.

Daniel thought he was showing a deeper reverence in bowing himself to the earth, but while prostration may signify reverence and humility it may also indicate craven fear, and such prostration is not a fitting attitude for the servant of God. What father wishes his child to crawl at his feet ? It would be poor tribute to ones fatherhood. In the awful presence of the Most High, man cannot be too reverent, but he can be too fearful. Dread of God hinders approach to God. He who is sincerely obedient is truly reverent. Reverence is a question of temper it is a condition of heart, rather than a posture of the body.

II. RECEPTIVITY.--This signifies that the heart and mind are alert, that the face is toward the light. In earthly courts, servants stand to receive their orders; the posture indicates watchfulness, hearingness, and should the privileged servants of the Almighty be less ready, less responsive? But this receptivity suggests an absence of fear and dread. Should not men dread God? Yes, and no. They who know the right and do the wrong, they do well to fear. When we remember our darkness and our guilt, we do well to be filled with fear. But can the fear be removed? As we learn of the Son Who is the Way, and rely upon His mediation and sacrifice: so are we brought to know the Father, and the soul finds its home in Him.

III. RESPONSIVENESS.--Daniel knew that in all the mystery about him there was a purpose, and, as the terror caused by his strange surroundings passes, his confidence returns. Faith must precede following. As Daniels faith increased, so was the purpose revealed. Our faith prepares the way for the unfolding of the Divine will. Daniel was caused to stand before Jehovahs messenger, for the one exalted purpose of service. O Daniel, the man of heaves seemed to say, fear not, thy prayer has been heard; stand and hearken, and I will cause thee to become My interpreter, My prophet. And service holy and exalted is the purpose of the Divine calling to-day. Nationally, the call comes to us. To the nation the God of nations says, Give heed to my voice. Let my word be in the front of your national life. Remember Me in all your laws and statutes. Honour Me, and I will honour thee. Personally, the call comes to us, Understand--stand upright, for unto thee am I now sent. Are we obedient? The three foundation words of our text are the foundation words of character: Reverence--for the deep things of the Kingdom of God; Receptivity--that is, the open ear, the open heart and the alert spirit; and Responsiveness--that is, joyful obedience to His will, and to that we are called. (F. Burnett.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

10:11 very precious to God: See also 9:23; 10:19.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

man . . . beloved--(See on Dan 9:23).

understand--"attend to." See Dan 8:17-18.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He here relates how he was strengthened, by the angel’s exhortation. He now begins to raise himself from his former position, and the angel now orders him to raise his drooping spirits, and calls him a man greatly beloved We have previously discussed this word, which some refer to Daniel’s zeal, and take it passively, because he was inspired with a most invincible ardor through anxiety for the common welfare of the Church. I rather incline to the opposite view, thinking him so called through the force of his desires, because he was dear and precious to God. By This epithet the angel wished to animate the holy Prophet, and to calm and quiet his mind for listening to what he so ardently expected. Understand, therefore, he says, or attend to, the words which I shall speak to thee, and stand upright. Some translate it, in thy station, but “station” does not refer to the position of the body. I have already shewn how the Prophet was not now quite prostrate; his face was towards the earth, while he was supported by his hands and knees; and we now perceive him raised another step. This doctrine is profitable to us, because many think themselves utterly neglected and deserted by God, unless they immediately regain their mental rigor. But God does not all at once restore to life those whom he has rendered all but lifeless, but he conveys new life by degrees, and inspires the dead with fresh animation. We perceive this to have been done in Daniel’s case. Therefore I am never surprised when God raises us gradually by distinct steps, and cures our infirmity by degrees; but if even a single drop of his virtue is supplied to us, we should be content with this consolation, until he should complete what he has begun within us. Lastly, this passage unfolds to us how God works in his servants, by not rendering them perfect all at once, but allowing some infirmity to remain until the completion of his own work.

Daniel afterwards adds, When he heard this address, he stood up. We here observe the effect and fruit of the angel’s exhortation, as Daniel no longer needed to support himself on his hands and knees. He could stand upright, although he adds, he remained trembling Although thus erect in body, he was not entirely free from feelings of dread; and, though he stood upon his feet, he was not yet relieved from all trepidation, even at the angel’s command. This confirms my previous remark — God leaves in his servants some signs of fear, to remind them of their infirmity; they venture to raise themselves by hope above the world, but they do not forget they are but dust and ashes, and so restrain themselves within the bounds of humility and modesty. It now follows: —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Greatly beloved.—See Dan_9:23, Note. The assuring words thus addressed to the prophet enabled him to stand upright, but his alarm had not as yet subsided.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. And he said unto me] The speaker is the dazzling being described in Dan_10:5-6.

thou man greatly beloved] greatly desired, lit. man of desirablenesses: see on Dan_9:23.

stand upright] lit. stand upon thy standing, the idiom explained on Dan_8:18.

for now am I sent unto thee] now, i.e. (Dan_9:22) at last, after the delay described in Dan_10:12.

trembling] that I should have been accosted by a being so august. The word, as Ezr_10:9 (not as Dan_10:7, above).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he said unto me, O Daniel, a man greatly beloved,.... Or, "a man of desires" (u); a most desirable man, lovely to God and men; the same epithet Gabriel gives him, Dan 9:22, which confirms the sentiment, that it is he that touched Daniel, and is here speaking, distinct from the glorious Person before described:

understand the words that I speak unto thee; attend unto them, in order to understand them; and which he was sent to give him an understanding of, as in Dan 8:16, which is a further confirmation that this is Gabriel:

and stand upright; being upon his hands and knees, Dan 10:10, but now is bid to "stand on his standing" (w), or his station; upon his feet, in an erect posture, which was fittest for attention, and most decent and becoming a hearer and learner of the mind of God, from one of his messengers: and therefore, the more to excite him to such a posture, he adds,

for unto thee am I now sent: of God, and particularly to the prophet, and that after three weeks' fasting and mourning: this is another proof that not the glorious Person before described, but an angel of his, is meant, since he is said to be "sent" to Daniel:

and when he had spoken this word unto me, I stood trembling: he got up and stood upon his feet, as the angel had bid him, but trembling and tottering, not yet recovered from his fainting fit; like a man that has been ill, and got upon his legs again, trembles and totters as he goes or stands: and also, though the angel was kind and serviceable to him, set him on his knees and hands, and spoke to him in a tender manner; yet the appearance of such a divine messenger had such an effect upon him, as we find such appearances used to have on good men.

(u) "vir desideriorum", V. L. (w) "sta super stare tuum", Montanus, Calvin; "sta in statione tua", Piscator; "super statione tua", Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And he said unto me, O Daniel, a man greatly beloved - That is, in heaven. Margin, as in Hebrew, “of desires.” See the notes at Dan 9:23.

Understand the words that I speak unto thee - That is, attend to them, implying that he would be able to understand them.

And stand upright - Margin, as in Hebrew, upon thy standing. That is, stand erect. See the notes at Dan 8:18.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Desires most amiable. (Calmet) --- This new title is given to comfort the prophet. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A man greatly beloved: the Lord moulds and models us as clay in his hands to receive his impressions: we are not fit for any great thing till we are abased; and yet when we are vilest in our eyes we are most precious in God’s eyes.

Understand the words that I speak unto thee, and stand upright. Thus Saul, when he was struck down, and struck blind, then he received his call and commission to be an apostle, and to know the mystery of Christ: see Hab 3:16.

When he had spoken this word unto me, I stood trembling: the Lord doth not restore at once his servants from their frailties, that they by gradual comforts may prize every drop of mercy, being not quickened at once, when they are mortified, but may be admonished, by the remains of fears and frailties, to keep their hearts humble.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Before the king of Babylon all courtiers were accustomed to bow with their foreheads in the dust. It was natural for Daniel, therefore, even when strength returned to his limbs, to retain this most humble attitude before this one who looked glorious enough to be Jehovah himself. But this beloved one (compare Dan_9:23) is called to his feet to receive Jehovah’s word. (See note Eze_2:1.) The angel in this case is the servant sent by heaven’s King to the prophet he delights to honor, and one so exalted of Jehovah is not the inferior even of an angel, and must not occupy such a position of humility and fear. (Compare Heb_1:14.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 dew sent. And when he had spoken this word unto me, I stood trembling. The versions do not afford cause for remark. O Daniel, a man greatly beloved. This is the same term as that applied to Daniel, (Dan_9:23) "man of desires" (which see). Understand the words that I speak unto thee ; "have understanding in the words," or better, "matters, which I am speaking or telling to thee." As the language used was one intelligible to Daniel, it was needless to command him to understand the words, but the "matters" communicated by the words might require a special effort of attention to comprehend. Debareem means "matters" as well as "words." And stand upright; upon thy standing." Gesenius would render this word when it occurs before, (Dan_8:18) "place;" but both here and there the contrast is in the attitude. From being absolutely prone, as in the eighth chapter, or on hands and knees as here, he is to be upright, and, taking his previous attitude into account, this is not merely to stand where he is, and neither approach nor depart. The LXX renders, topou; Theodotion, stasei; the Vulgate has gradu. For unto thee am I now sent. This assigns a reason for the command to stand upon his feet. In the Assyrian marbles, however lowly the obeisance made to the monarch by any one admitted to his presence, he stands when he receives the monarch"s commands. Standing implies attention. And when he had spoken this word unto me, I stood trembling. He obeyed the command, but still trembling took hold of him in the angelic presence.

Vers. 11-21.

Variety of angelic service.

It is quite legitimate for us to reason from God"s conduct towards men in the past to his probable conduct towards men now. If in his wisdom he employed his angels to be ministers of good to Daniel and to Israel two thousand years ago, we may conclude that it is an exercise of wisdom to do the like to-day. Perfect wisdom will only change its plans, so far as new circumstances and needs arise. Hence there is instruction and consolation for us in this Scripture.

I ANGELS ARE EMPLOYED TO BRING TO MEN ASSURANCE OF THEIR ACCEPTANCE WITH GOD. This angel, who was probably Gabriel, was commissioned to assure Daniel that he was "greatly beloved." Every doubt upon that head was completely removed. The angel knew what were God"s dispositions of mind towards Daniel, and he was empowered to convey the intelligence. There is nothing unreasonable in this; no improbability that beings of refined nature exist in nearer relation to God than do men; no improbability that they perform acts of service for men. That which is naturally probable is made certain by the written revelation. It is often the case that we cannot account for our moods of feeling, our hopefulness and our despondency, by any known events. Who shall say that these states of mind are not the result of angelic visitation? That we are not conscious of the presence of angels is no proof that they do not visit us. Their ethereal natures may be impervious to human sight, except by miraculous interposition. Elisha"s servant did not perceive the angelic host sent for their protection until God had specially opened his eyes. Once and again this angel assured Daniel of his interest in God"s love, charged him to dismiss his fears, and brought to him heavenly peace.

II ANGELS ARE EMPLOYED TO INFORM THE HUMAN UNDERSTANDING. One main object of Gabriel"s visit to Daniel was to shed light upon passing events, and to enlarge Daniel"s comprehension of God"s government. So high was God"s esteem for Daniel, that Gabriel was despatched on purpose to dislodge ignorance and doubt from his mind. He assures him that the want of visible answer to prayer is no proof that God has not heard, nor that he is unwilling to reply. On the contrary, Daniel"s prayer had taken effect from the very beginning, and measures were at once set in motion in accordance therewith. The prayers and lastings of good men are links (ordained by God) in the chain of causes and effects. As soon as man interceded for Israel, Gabriel was despatched on business of high importance to the kingdom of Persia. And Gabriel was further charged to unfold to Daniel what was in the volume of God"s purposes the series of vicissitudes through which Israel would be destined to pass. God"s thoughts were loftier than Daniel"s; his designs had a wider scope and range than his servant"s. Nothing short of the establishment of permanent righteousness will satisfy God.

III ANGELS ARE EMPLOYED TO INCREASE OUR STRENGTH. It is noteworthy that as Daniel"s needs arose one after the other, the angel was prepared to meet each one. Daniel was prostrate; the angel set him upright. Daniel was so stunned with the intelligence, that he was dumb; the angel opened his mouth, and gave him speech. Daniel fainted under a sense of awe and wonder; the angel imparted new strength with his touch. We are impressed with the considerateness, the tenderness, the thoughtful sympathy, of this angelic visitor. There was strength imparted to his physical nature by a touch; there was strength imparted to his soul by the angel"s words. According to the constitution of man"s nature is the agency employed by God. The angel who strengthened Christ Jesus in the garden of suffering can also strengthen us.

IV ANGELS ARE ENGAGED TO PROTECT THE INTERESTS OF THE CHURCH IN PALACES AND IN COUNCILS OF STATE. There are times when they can best serve us, not at our side, but at a distance from us. Probably Daniel was agitated in soul, because for three weeks no sign of answer came from heaven. Yet, all the while, answer had come, though he was unconscious of it. Daniel was concerned, not for himself, but for the well-being and fortunes of Israel. But he might rest assured that God had more at heart these interests than man, however zealous, ever can. This report of Gabriel opens to our minds a new view of angelic ministration. It is evident that they do perform their service on earth, for the most part, unseen by human eyes. Gabriel had been with the kings and statesmen of Persia. So important to Israel"s well-being was his presence in that court, that for three weeks he had remained there. His power was limited; he could not be in two places at once, nor could he accomplish his mission without the assistance of Michael. For the time being, it was better that Daniel should remain in ignorance of the fact. His continued fasting and prayer were essential to complete success. In what fashion Gabriel rendered service we are not told. Most probably he had power to influence the views, the motives, the ambitious of men. A thousand subtle agencies were at his command, by which he could direct the counsels of men and bring about the purposes of God. Angelic influence, then, is a factor in state concerns which we do well not to ignore.

V ANGELS HAVE OFTEN TO CONTEND WITH EVIL SPIRITS IN FULFILLING THE BEHESTS OF GOD. There can be little doubt that the language here employed by Gabriel, viz. "the prince of the kingdom of Persia," refers to one of the leading spirits of darkness, one of the fallen angels. There are principalities and powers in hell. Satan is termed the "prince of this world," "the prince of the power of the air." An antagonist of Gabriel would be fittingly an evil spirit. Gabriel speaks of fighting with him. There was hot warfare. So we read in the Epistle of Jude that Michael disputed with the devil about the body of Moses. That some bold and crafty spirit, in the confederate host of hell, should be told off to do some particular evil work is probable enough; and that such, having subordinates under him, should be styled leader or prince of a particular earthly empire is equally probable. This earth, then, is the scene of mighty conflicts. Angels here have their combats as well as men. Here, perhaps, is being fought out the crucial conflict between the Creator and his rebellious creatures the conflict between righteousness and wickedness. Gabriel, though "excelling in power," is not omnipotent. Some things even an angel alone cannot do. They learn that in union is strength. Michael is sent to help himMichael, who is set apart as the prince or protector of Israel. Gabriel cannot be long spared from the particular scene of conflict. During a temporary truce he visits Daniel This accomplished, he returns to the troublous scene in the court of Persia. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

man of desirable qualities אִישׁ חֲמֻדוֹת, pure man.

upright Heb. עַל עָמְדֶךָ, on the stand of your feet.

I have been sent to you I have been sent to you from the Omnipresent.

quaking [as translated,] quaking.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.