II. DANIEL THE PROPHET--Chapters 7-12
     D. The Vision Of  God's Glory--10:1-21
          1. The preparation for the vision--vv. 1-3
               a. Its setting--v. 1
                    (I) The time
                         (A) Third year of  Cyrus
                              (1) Date is disputed (as is much of  Daniel is).
                              (2) Reason--a discrepancy compared with Daniel 1:21
                              (3) Answer--"As noted in the exposition of  Chapter 1, Daniel 1:21 does not say that Daniel died or
                                   terminated his career in the first year of  king Cyrus but that he continued until this important event
                                   which introduced the kingdom of  the Medes and the Persians." (Walvoord, 238)
                         (B) Cyrus, king of  Persia
                              (1) Again, critics pick at every little thing they can.
                              (2) Their argument--Montgomery states, "The designation of  Cyrus as 'king of  Persia' was not the
                                  contemporary usage; the Pers. king was entitled 'the king,' 'the great king,' 'king of  kings,' or after
                                  his conquest of  the Babylonian empire 'king of  Babel,' 'king of  the lands';" According to Driver,
                                  Int., 345f., "Cyrus was 'the Persian king' only later acc. to Hellenistic use." (Montgomery, 405; he
                                  quotes Driver; all quoted in Walvoord, 239)
                              (3) Again, the answer is simple--"After all, why should the scriptural designation have to conform
                                   precisely to ancient usage?  The statement is quite clear and pinpoints the time of  the vision." (Ibid.)
                    (II) The setting itself
                         (A) A matter revealed to Daniel
                         (B) Called Belteshazzar
                              (1) This puts to rest the critics date argument.
                              (2) "By way of  identification, his Babylonian name Belteshazzar, is given, to make clear that he is the
                                   same Daniel who was so named by Nebuchadnezzar seventy years before." (Ibid.)
                         (C) The general nature
                              (1) Chapter is introduction to 11:2-12:4.
                              (2) Daniel affirms the truthfulness of  the Word--"The things was true; every word of  God is so; it
                                   was true that Daniel had such a vision, and that such and such things were said.  This he solemnly
                                   attests upon the word of  a prophet." (Henry, Matthew, Commentary on the Whole Bible.
                                   Mclean, VA:  Mac Donald Publishing Company; IV:1096; italics are his.)
                              (3) The time appointed was long--"This exceedingly difficult expression has called for considerable
                                   comment.  The Hebrew here, . . ., has been variously translated 'great warfare' or 'a great task' or,
                                   more freely, 'involved great suffering.'  The implication is that the period in view is a long and
                                   strenuous one involving great conflict and trouble for the people of  God." (Walvoord, 239)            
                              (4) Daniel had understanding.
                                   (a) In previous visions Daniel did not have full understanding.
                                   (b) Here it says he understood it.
                                   (c) There is no reason to say that it is doubtful whether he understood it completely.
               b. The preparation--vv. 2, 3
                    (I) Daniel mourned three weeks.
                         (A) The phrase three weeks literally means week of  days.
                              (1) This is in contrast to the 70 weeks of  Daniel 9:24- 27.
                              (2) "Daniel wants to make clear that normal days are in view in this prophecy.  Practically everyone
                                   agrees that twenty-one days is the resulting sense.  In any case, the three weeks included the normal
                                   week for the Passover season, as can be learned by comparison with Daniel 10:4.  Passover
                                   occurred in the first month, the fourteenth day, and was followed by seven days in which
                                   unleavened bread was eaten." (op. cit., 240)
                         (B) His mourning included a mini-fast.
                              (1) Did not eat pleasant bread--The idea is that he did not eat his usual meals, thus it was not the
                                   "bread of  pleasure" or "desire."
                              (2) He apparently did eat basic food and drank water.
                              (3) "Let us not miss the great lesson of  this brief statement.  This period of  self-denial on Daniel's part
                                   was neither asceticism nor ignorant religious formality.  It was the voluntary expression of  inward
                                   sorrow of  spirit, the evidence before God of  the reality of  the earnestness before Him of  the one
                                   thus seeking His face.  This is the essence of  true fasting." (Newell, 159)
                    (II) The occasion of  the fact
                         (A) Probably a concern for those who returned to Jerusalem 2 years earlier.
                         (B) Possibly--"Some think that the particular occasion of  his mourning was the slothfulness and
                              indifference of  many of  the Jews, who, though they had liberty to return to their own land, continued
                              still in the land of  their captivity, not knowing how to value the privileges offered them; and perhaps it
                              troubled him then more because those that did so justified themselves by the example of  Daniel, though                               they had not that reason to stay behind which he had." (Henry, 1096)
          2. The vision of  God--vv. 4-6
               a. The time and place--v. 4
                    (I) The time
                         (A) 24th day of  the first month
                         (B) That would be the month Abib or Nisan as later called.
                         (C) "Scripture does not reveal when the twenty-one days of  mourning began, but it seems clear that they
                              had concluded by the twenty-fourth day of  the month.  The new year was normally begun with a
                              festival of  two days celebrating the advent of  the new moon (. . .), and it was, of  course, unsuitable
                              for him to fast while that joyous festival continued." (Walvoord, 241)
                         (D) Daniel probably observed the Passover meal on the 14th day followed by the feast of  unleaven
                              bread on  days 15-21.
                         (E) The vision came three days later.
                    (II) The place
                         (A) By the side of  the great river Hiddekel
                         (B) Again, the liberals try to use this as an argument opposing Daniel as author.
                              (1) They assume he would have return to Jerusalem when permitted.
                              (2) "As Young points out, however, if  Daniel was merely a fictitious character an ideal created by a
                                   writer in the Maccabean period, it would have been far more natural to have pictured him returning
                                   triumphantly to his native land.  Young concludes,  'The fact that Dan. does not return to Palestine is
                                   a strong argument against the view that the book is a product of  the Maccabean age.'" (Young,
                                   223; quoted in Walvoord, 241)
                              (3) The books of  Ezra and Nehemiah no where list Daniel as among those returning.
                              (4) Obviously, three reasons exist for his staying.
                                   (a) He was approaching 90 years of  age.
                                   (b) His prominent place in government did not allow him to go.
                                   (c) He could do more good for Israel in remaining than going.
                         (C) The river Hiddekel is just another name for the Tigris.
                         (D) Again liberals criticize this statement.
                              (1) The question is raised as to whether it was actual or a part of   the vision.
                                   (a) In Chapter 8, it was clearly part of  the vision.
                                   (b) Here--"The context and narrative make plain that he is actually by the Tigris River, as the
                                        following verses relate how the men who were with him but did not see the vision fled." (op. cit.,
                                        242)
                              (2) The question is raised also to the matter of  calling this river the great river.
                                   (a) The term was used of  the Euphrates.
                                   (b) "Montgomery, accordingly, regarded this 'as an early gloss' in the text, with the only alternative
                                        that otherwise we must attribute a solecism or gross error to the writer." (Montgomery, 407;
                                        quoted in Walvoord, 242.)
                                   (c) Walvoord's reply--"All of  this, however, is quite arbitrary and there is no reason why the Tigris
                                        should not also be called a great river; and if  that expression uniformly referred to the
                                        Euphrates, it would be all the more strange for a copyist to insert 'Hiddekel.'  Conservative
                                        scholars generally agree that the river is the Tigris." (Walvoord, 242)
               b. The Person--v. 4
                    (I) The possibilities
                         (A) An angel
                         (B) The Lord Jesus Christ
                    (II) The idea that it is an angel
                         (A) "Leupold, after considerable discussion, concludes that the personage is a mighty angel on the fact that
                              he requires the help of  Michael, mentioned in verse 13, which would not be true of  deity."
                         (B) Possibly Gabriel
                              (1) Cf. Daniel 8
                              (2) "But the reasons advanced in support of  this are not sufficient.  The latter supposition is grounded
                                   partly on the similarity of  the address to Daniel, . . ., vers. 11 and 19, cf. with ch. ix. 23; partly on
                                   the similarity of  the circumstances, ch. viii. 17, 18, cf. with ver. 10 and ch. xii. 5.  But the address
                                   to Daniel . . . proves nothing, because it does not express to Daniel the relation of  the angel to him,
                                   but of  the Lord who sent the angel; and Gabriel in ch. ix. 22 does not address the prophet thus, but
                                   only says that he is . . . a man greatly beloved of  God.  The similarity of  circumstances with ch. viii.
                                   17. 18 proves nothing further than that he who appeared was a heavenly being." (Keil, 411; italics
                                   are his.)
                         (C) Some say Michael
                              (1) Hengstenberg holds this view
                              (2) Based on verse 11
                              (3) "To this is to be added, that the assumed difference between him who speaks, ver. 11, and him
                                   who appears, vers. 5, 6, is not made out, nor yet is it on the whole demonstrable." (Ibid.)
                    (III) The concept that it is a theophany.
                         (A) A theophany is a preincarnate appearance of  the Lord Jesus Christ.
                         (B) Ex:  The Angel of  the Lord (Jehovah)
                         (C) "Although mighty angels are frequently difficult to distinguish from God Himself, as in other visions
                              such as those in Ezekiel and Revelation, the similarity between the man described in 10: 5-6 and the
                              glorified Christ in Revelation 1:13-15 has led conservative expositors such as Young and Keil to
                              consider the man a genuine theophany or an appearance of  Christ as the Angel of  Jehovah."
                              (Walvoord, 243)
                         (D) "There he looked up, and saw one man, one alone, a certain man, even the man Christ Jesus.  It
                              must be he, for he appears to St. John in the isle of  Patmos." (Henry, 1097; italics are his.)
                         (E) Revelation 1:13-15
               c. The description--v. 5
                    (I) He is a man--suggests the manhood of  Christ.
                    (II) The linen garments
                         (A) Characteristic of  the priests' garments
                         (B) Speaks of  Christ's priesthood.
                    (III) The girdle
                         (A) Some sort of  belt or sash                         
                         (B) Probably also of  linen
                         (C) Embroidered with fine gold--"The.reference to the 'fine gold of Uphaz' has only one other similar
                              reference in the Bible (Jer. 10:9). and it is not clear whether Uphaz is geographic or poetic.  No clear
                              identification has ever been made, although some equated Uphaz with Ophir (Is. 13:12) on the basis
                              that this word is substituted for Uphaz in a Syriac version of  Jeremiah 10:9.  It is sufficient to
                              consider the girdle as being embroidered with fine gold of  unusual quality." (Walvoord, 243)
                    (IV) The body
                         (A) Appears as a jewel called a beryl.
                         (B) Beryl is "from the Hebrew tarshish . . . translated 'chrysolite' in the Septuagint and is considered by
                              Driver as a topaz.  He states, 'the topaz of  the moderns--a flashing stone, described by Pliny as a
                              transparent stone with a refulgence like that of  gold.' [Driver, Samuel Rolles, The Book of  Daniel.
                              The Cambridge Bible for Schools and Colleges.  Cambridge:  University Press, 1900, 154]  The same
                              stone seems to be mentioned in Exodus 28:20 and Ezekiel 1:16; 40:9.  It is called tarshish as if
                              originating in Spain.  Porteous identifies it as the yellow jasper.  The impression given by Daniel was
                              that the entire body of  the man in the vision was like a gigantic transparent jewel reflecting the glory of
                              the rest of  the vision." (Ibid.; italics are his.)
                    (V) The face
                         (A) Appearance of  lightening
                              (1) Revelation 1:16
                              (2) Ezekiel 1:13, 14
                         (B) Eyes as lamps of  fire--Revelation 1:14
                    (VI) Arms and feet
                         (A) As polished brass
                         (B) Revelation 1:15a
                    (VII) His voice
                         (A) "Accompanying the visual image of  glory was the mighty sound of  the voice of  a multitude,
                              apparently not words which could be understood, but giving the impression of  great power." (Ibid.)
                         (B) Revelation 1:15b
                    (VIII) With such a description, can it be anyone else but Jesus our Lord?
          3. The effect of  the vision--vv. 7-9
               a. Daniel alone saw the vision--vv. 7, 8a
                    (I) Situation similar to Paul's
                         (A) Acts 9:7
                         (B) Acts 22:9
                    (II) Daniel's friends fled.
                         (A) "Here the men saw and heard nothing but apparently sensed something which gave them great fear.
                              When those who accompanied Daniel fled to hid themselves, Daniel was left alone." (op. cit., 244)
                         (B) "His attendants saw not the vision; it was not fit that they should be honoured with the sight of  it.
                              There is a divine revelation vouchsafed to all, from conversion, with which none are excluded who do
                              not exclude themselves; but such a vision must be peculiar to Daniel, who was a favorite." (Henry,
                              1097; italics are his.)
                         (C) "In order to account for the flight of  Daniel's companions, it is not necessary to suppose the existence
                              of  thunder and lightning, of  which the text make no mention." (Keil, 414)
                         (D) "The fact that the men did not see the vision and fled makes clear that this is an actual event which
                              occurred near the Tigris River and that Daniel is not there merely in vision.  Those who accompanied
                              Daniel were not part of  the vision itself, and their departure opened the way for Daniel's further
                              experience alone." (Walvoord, 244)
                    (III) Thus, he was alone to see the vision.
                         (A) "Daniel here calls the appearance great with reference to the majesty displayed, such as had never
                              hitherto been known to him.  Its influence upon him is, therefore, also greater than that of  the
                              appearance of  Gabriel, ch. viii.17." (Keil, 414; italics are his.)
                         (B) "He himself saw it, and saw it alone, but he was not able to bear the sight of  it.  It not only dazzled his
                              eyes , but overwhelmed his spirit, so that there remained no strength in him." (Henry, 1097; italics
                              are his.)
                         (C) Reminds one of  Isaiah's experience--Isaiah 6
               b. Daniel affected by the vision--vv. 8b, 9
                    (I) "The sight of  the vision affected Daniel physically, robbing him of  normal physical strength; and his normal
                         appearance of  health described as 'my comeliness,' was affected in a way similar to the appearance of
                         Christ in Isaiah 52:14, the Hebrew of  corruption (Dan. 10:8) and marred ( Is 52:14) coming from the
                         same root." (Walvoord, 244; italics are his.)
                    (II) "His spirits were all so employed, either in an intense speculation of  the glory of  this vision or in the
                         fortifying of  his heart against the terror of  it, that his body was left in a manner lifeless and spiritless.  He
                         had no vigour in him, and was but one remove from a dead carcass; he looked as pale as death, his colour
                         was gone, his comeliness in him was turned into corruption, and he retained no strength.' (Henry,
                         1097; italics are his.)
                    (III) "Although apparently rendered immobile by his lack of  strength, Daniel was still able to hear 'the voice of                          his words';  but this only increased his incapacity,  and he fell in a swoon with his face toward the ground
                         (. . .). Daniel experience illustrates the difficulty of  mortal, sinful man, even a prophet like Daniel, of
                         encountering the glory of  God, in relation to which the holiest of  men come short (. . .).  It was in this
                         posture of  weakness and semiconsciousnes that Daniel was to be strengthened to receive additional
                         revelation." (Walvoord, 244)
                    (IV) No angel would have caused this strong reaction from Daniel.  Seeing, however, the Lord of  Glory, the
                         Lord Jesus Christ, caused his fainting.
          4. The help of  the angel--vv. 10-21
               a. Daniel strengthened--vv. 10, 11
                    (I) The angel raise him to his knees.
                         (A) "In verse 10, Daniel records that in his extremity a hand touched him, raising him sufficiently so that
                              now he was resting on his hands and knees.  If  the original vision was a theophany or an appearance
                              of  God, it is evident that this is another personage, probably an angel." (op. cit., 245)
                         (B) The phrase literally means Shook me up upon my knees.
                         (C) "He lent him his hand to help him, touched him, and set him upon his hands and knees (v. 10), else
                              he would still have lain grovelling." (Henry, 1099; italics are his.)
                    (II) The angel speaks to him.
                         (A) "The angel addresses Daniel and gives him the title, 'a man greatly beloved.'  Although God loves the
                              entire world so much that He provided His Son as its Savior, certain individuals, because of  their
                              special relationship to God, are the objects of  unusual divine love.  David, in spite of  his sins, was
                              sought of  the Lord as 'a man after his own heart' (1 Sam 11:14; Ac 12:22); and John the Apostle was
                              'one of  his disciples, whom Jesus loved' (Jn 13:23).  As a parent loved all of  his children but may love
                              one or more in a special way, so the heart of  God responds to those who love Him most." (Walvoord,
                              245)
                         (B) "Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more
                              compassion and affection than the angel here quieted Daniel.  Those that are beloved of  God have no
                              reason to be afraid of  any evil; peace is to them; God himself speaks peace to them; and they ought,
                              upon the warrant of  that, to speak peace to themselves; and that peace, that joy of  the Lord will be
                              their strength." (Henry, 1099; italics are his.)
                         (C) "The angel then exhorts Daniel to understand his message and to stand upright to receive it, for this
                              was the purpose of  the angel's coming to Daniel." (Walvoord, 245)
                    (III) Daniel stands trembling.
                         (A) "Upon this exhortation, Daniel is able to stand upright although trembling.  The message of  the angel
                              naturally tended to reassure Daniel that God's purpose in giving him the vision was gracious and loving,
                              and Daniel had nothing to fear." (Ibid.)
                         (B) Isaiah likewise expressed such fear.
                         (C) We need to regain that holy awe of  the Lord and His holy angels.
               b. The angel's purpose--vv. 12-14
                    (I) The reassurance of  Daniel
                         (A) "He silenced his fears, and encouraged his hopes, with good words and comfortable words.  He said
                              unto him, Fear not, Daniel." (Henry, 1099; italics are his.)
                         (B) "Daniel is further encouraged by the exhortation, 'Fear not, Daniel.'  To allay the fears of  Daniel still
                              further, the angel informs him that from the very beginning of  his intercession, three weeks before God
                              had undertaken to answer his prayers and send the angelic messenger to him." (Walvoord, 245)
                         (C) "What a reassurance it is that when one comes to God as Daniel did, setting his heart to understand
                              and chastening himself before God, one may expect Daniel's experience of  the response of  God that
                              his words were heard and the messenger dispatched." (op. cit., 245-6)
                    (II) The delay of  the angel
                         (A) Are the answers to your prayers delayed?  Daniel's were.
                         (B) The reason
                              (1) Persian prince hindered
                                   (a) Who is this person?
                                   (b) "This 'prince' is not the king of  the kingdom of  Persia but rather the angelic leader of  Persia, a
                                        fallen angel under the direction of  Satan, in contrast to the angelic prince Michael who leads and
                                        protects Israel.  That the angel described as 'the prince' of  Persia is a wicked angel is clear from
                                        the fact that his opposition to the angelic messenger to Daniel is given as the reason for the delay
                                        of  twenty-one days." (op. cit., 246)
                              (2) Delayed 21 days
                                   (a) The length of  time Daniel was praying and fasting
                                   (b) "All during the period of  Daniel's fasting and prayer, a spiritual conflict was underway.  This
                                        was resolved by the coming of  Michael described as 'one of  the chief princes' (cf. Den. 10:21;
                                        12:1; Jude 9; Rev. 12:7).  Michael seems to be the most powerful of  the holy angels, and with
                                        his assistance the messenger to Daniel is released to fulfill his mission." (Ibid.)
                                   (c) "Although the entire subject of  the unseen struggle between the holy angels and the fallen angels
                                        is not clearly revealed in the Scriptures, from the rare glimpses which are afforded, as in this
                                        instance, it is plain that behind the political and social conditions of  the world there is angelic
                                        influence--good on the part of  the holy angels, evil on the part of  the angels under satanic
                                        control.  This is the struggle to which Paul referred in Ephesians 6:10-18." (op. cit., 247)
                         (C) Michael's help
                              (1) "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',--ver. 21, 'your prince,' i. e. the prince who
                                   contends for Israel, who conducts the cause of  Israel." (Keil, 417; italics are his.)
                              (2) With Michael's aid, the angel was free to go--"The statement I remained there with the kings of
                                   Persia may be translated , 'I was left there with the kings of  Persia,' meaning that having been
                                   delivered from the prince of  Persia, the angelic messenger was permitted to go on his way,
                                   unattended." (op. cit., 246; italics are his.)
                              (3) "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." (Keil, 419)
                              (4) This angel is not The Angel of  Jehovah.--"The fact that the angelic messenger needed the help of
                                   Michael, however, refutes Young's interpretation that the speaker is the Angel of  Jehovah or the
                                   Lord Himself.  While even an important angel might need the help of  Michael, it is hardly
                                   acceptable that Christ in the Old Testament, prior to the incarnation, would need angelic help to
                                   gain a victory over a fallen angel.  The circumstances seem to indicate that this must be an angel, not
                                   a theophany, and, therefore, be distinguished from the theophany of  10:5-6." (Walvoord, 247)
                    (III) The statement of  the angel
                         (A) Came to give Daniel understanding.--"The angelic messenger now explains to Daniel that his purpose
                              in coming is to make Daniel understand what would befall 'thy people,' that is, Israel, 'in the latter
                              days.'  The angel explains that much time is involved in the vision." (op. cit., 247-8)
                         (B) The message concerns the people of  Israel.
                              (1) It does not concern the church directly.
                              (2) It does not refer to chapters 7-9 which also deals with the latter times.
                              (3) It refers to chapters 11and 12.
                                   (a) Refers to "Messianic world-time"
                                   (b) "The expression in the latter days is an important chronological term related to the prophetic
                                        program which is unfolded in the book of  Daniel.  As previously considered in the exposition of
                                        Daniel 2:28, this phrase is seen to refer to the entire history of  Israel beginning as early as the
                                        predictions of  Jacob who declared to his sons 'that which shall befall you in the last days' (Gen
                                        69:1) and extending and climaxing in the second coming of  Jesus Christ to the earth.  The latter
                                        days view the entire history of  Israel as culminating in the climax of  the second advent and the
                                        establishment of  the earthly kingdom." (op. cit., 248; italics are his.)
               c. Daniel strengthen again--vv. 15-19
                    (I) The second strengthening--vv. 15-17
                         (A) Daniel dumbfounded.
                              (1) Was this due to weakness?
                              (2) Calvin--"By becoming prostrate on the ground, he manifested his reverence, and by becoming
                                   dumb, displayed his astonishment." (Ibid.)
                              (3) "The communication of  the angel hitherto had not fully gained this object.  Daniel 'stood trembling,'
                                   but he could not yet speak.  With his face bent towards the earth he as yet speechless." (Keil, 240)
                         (B) The angel strengthens him.
                              (1) Daniel received strength from God via the angel.
                              (2) The angel
                                   (a) Is this the same angel as vv. 7-14?
                                        ((I)) Some seem to think so.
                                        ((II)) But then, why not simply refer to him as such?
                                   (b) Is it the Angel of  Jehovah?
                                        ((I)) Some take all of  the appearances as this Theophany.
                                        ((II)) Again, why not just refer to the splendid being described earlier?
                                   (c) Simply another angel--fits the description of  "one 1ike the similitude of  the sons of  men."
                              (3) Daniel Again able to speak
                                   (a) "Upon being strengthened and having his ability to speak restored, Daniel again confesses his
                                        weakness and lack of  strength.  His sorrows , or pains, as well as his weakness had returned
                                        with the additional vision.  Daniel goes on to explain that he has difficulty in talking because he
                                        lacks both strength and breath." (Walvoord, 248-9)
                                   (b) The statement, "How can the servant of  talk with this my lord?"
                                        ((I)) Does not mean was speaking to God
                                        ((II)) Shows Daniel's humility.
                                        ((III)) "As Charles interprets it, 'The sense then is "how can so mean a servant of  my lord talk
                                             with so great a one as my lord?"'  Daniel was in great difficulty in carrying on normal
                                             conversation with the angelic messenger." (op. cit., 249)
                    (II) The third strengthening--vv. 18, 19
                         (A) Again, touched and strengthened
                              (1) Who is this person?
                                   (a) "In view of  the plurality of  angelic ministry, there is no special reason why Daniel should not
                                        have the ministry of  more than one angel.  The description of  verse 16, as well as the
                                        description of  verse 18, would be unnecessary if  only one angel was involved." (Ibid.)
                                   (b) The context of  this verse suggests it may be the same as the one in verses 11 and 12.
                         (B) Again reassured
                              (1) "The angel again exhorts Daniel with the reassuring salutation, 'O man greatly beloved,' to not be
                                   afraid, to receive peace from God, and to be strong." (Ibid.)
                              (2) "After thus being touched for the third time (ver. 18), the encouragement of  the angel that talked
                                   with him imparted to him full strength, so that he could calmly listen to and observe his
                                   communication." (Keil, 420)
               d. Angel's introduction--vv. 20, 21
                    (I) The question--v. 20
                         (A) Critics find fault with these verses.
                              (1) Unnecessary repetition and confusion
                              (2) Answer--"Such criticism, however, does not take into consideration Daniel's weak and confused
                                   state.  It would be quite natural after Daniel's experience of  swooning and being unable to speak,
                                   now to consider the purpose of  the angelic message." (Walvoord, 250)
                         (B) Angel is to return to fight the "prince of  Persia" and later the "prince of  Greece."
                              (1) Likewise criticized
                                   (a) Unnecessary since the previous victory
                                   (b) "The implication is that there is constant warfare in spiritual victory; and this would require the
                                        further attention of  the angel." (Ibid.)
                              (2) Serves as introduction--"The mention of  both Persia and Greece also directs further attention to
                                   the second and third major empire which are involved in the prophecies of  Daniel 11:1-35." (Ibid.)
                              (3) The lesson here is the unseen struggle of  angelic forces behind the historic events.
                    (II) The answer--v. 21
                         (A) The word but--"A strong adversative particle which serves to introduce the antidote to the fears for
                              the theocracy cited in verse 20." (Ibid.)
                         (B) The phrase the scripture of  truth
                              (1) An unusual expression
                              (2) "The term is literally 'the writing of  truth' (. . .), a reference to God's record of  truth in general of
                                   which the Bible is one expression.  The facts to be revealed are already in God's record and are
                                   now to become part of  the holy Scriptures.  The plan of  God is obviously greater than that which
                                   is revealed in the Bible itself." (Ibid.)
                              (3) The great struggle of  the angels is subject to the writing of  truth.
                         (C) The concluding statement
                              (1) "He has no one who fights with him against their enemies (. . . , 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." (Keil, 243; italics are his.)
                              (2) "In regard to the coming revelation and the spiritual struggle it records, the angelic messenger has
                                   been given unusual responsibility which is exceeded only by Michael, described as 'your prince.'
                                   Daniel in this way is reminded of  the special angelic ministry which God had provided him all
                                   through life and especially in this present period of  detailed divine revelation." (Walvoord, 251)
                    (III) The lesson
                         (A) "The entire experience of  Daniel in this chapter is on the one hand a reminder of  human weakness
                              and insufficiency, and on the other, of  divine enablement which will strengthen Daniel for his
                              responsible task of  recording this great revelation.  The fact that an entire chapter is devoted to this
                              preparation makes clear that the revelation to follow is important in the consummation of  God's
                              purposes in the world." (Ibid.)
                         (B) The same lesson was seen in chapter 9 where 23 verses were used in preparation for a prophecy of
                              four verses.