Dan 4:13, 10:13, 20-21, 12:1 | JFB | STEP | 13. watcher and an holy one-- rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [Jerome], ( , ). Compare as to their watchfulness, , "full of eyes within ... they rest not day and night." Also they watch good men committed to their charge ( ; ); and watch over the evil to record their sins, and at God's bidding at last punish them ( , ), "watchers" applied to human instruments of God's vengeance. As to God ( ; ; ; ). In a good sense ( ; ). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, ; , 2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, ; and over Lot for good, Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it ( ; ; ), and natural to him according to Oriental modes of thought.

‏ Daniel 4:13

13. watcher and an holy one--rather, "even an holy one." Only one angel is intended, and he not one of the bad, but of the holy angels. Called a "watcher," because ever on the watch to execute God's will [Jerome], (Psa 103:20, 21). Compare as to their watchfulness, Re 4:8, "full of eyes within ... they rest not day and night." Also they watch good men committed to their charge (Psa 34:7; He 1:14); and watch over the evil to record their sins, and at God's bidding at last punish them (Jr 4:16, 17), "watchers" applied to human instruments of God's vengeance. As to God (Da 9:14; Job 7:12; 14:16; Jr 44:27). In a good sense (Ge 31:49; Jr 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Ge 28:15; 32:1, 2). Compare the watching over Abraham for good, and over Sodom for wrath after long watching in vain for good men it it, for whose sake He would spare it, Ge 18:23-33; and over Lot for good, Ge 19:1-38 Daniel fitly puts in Nebuchadnezzar's mouth the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2Ch 16:9; Pr 15:3; Jr 32:19), and natural to him according to Oriental modes of thought.

‏ Daniel 10:13

13. prince of ... Persia--the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (Da 10:12), the good angel did not come to him until more than three weeks had elapsed (Da 10:4).

one and twenty days--answering to the three weeks of Daniel's mourning (Da 10:2).

Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.

help me--Michael, as patron of Israel before God (Da 10:21; 12:1), "helped" to influence the Persian king to permit the Jews' return to Jerusalem.

I remained--I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. Gesenius translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.

‏ Daniel 10:20-21

20. Knowest thou wherefore--The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Da 10:13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.

prince of Grecia shall come--Alexander the Great, who conquered Persia, and favored the Jews [Calvin]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [Gejer].

21. noted in the scripture of truth--in the secret book of God's decrees (Psa 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.

‏ Daniel 12:1

CHAPTER 12 Da 12:1-13. Conclusion of the Vision (Tenth through Twelfth Chapters) AND Epilogue to the Book.

Compare Da 12:4, 13; as Da 12:6, 7 refer to Da 7:25, that is, to the time of Antichrist, so the subsequent Da 12:8-12 treat of the time of Antiochus (compare Da 12:11 with Da 11:31), thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable.

1. at that time--typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming.

Michael--the guardian angel of Israel ("thy people"), (Da 10:13). The transactions on earth affecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity (Re 12:7-10). An archangel, not the Lord Jesus; for he is distinguished from "the Lord" in Jude 9.

there shall be--rather, "it shall be."

time of trouble, such as never was--partially applicable to the time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy (Is 26:20, 21; Jr 30:7; Mt 24:21; compare Da 8:24, 25; 11:36).

thy people shall be delivered--(Ro 11:26). The same deliverance of Israel as in Zec 13:8, 9, "the third part ... brought through the fire ... refined as silver." The remnant in Israel spared, as not having joined in the Antichristian blasphemy (Re 14:9, 10); not to be confounded with those who have confessed Christ before His coming, "the remnant according to the election of grace" (Ro 11:5), part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant (Is 10:21) will only know the Lord Jesus when they see Him, and when the spirit of grace and supplication is poured out on them [Tregelles].

written in the book--namely, of God's secret purpose, as destined for deliverance (Psa 56:8; 69:28; Lu 10:20; Re 20:15; 21:27). Metaphor from a muster-roll of citizens (Ne 7:5).