Third. This concurs with the first of Darius. Cyrus then reigned in Persia, and the king is here often mentioned, as the vision happened near it, on the banks of the Tigris. Only twenty-one days had elapsed since the former. — Strength. Hebrew, “warfare,” or determinate time, Job vii. 1. This shall surely take place, but not soon. (Calmet) — For. Protestants, “and had understanding,” &c. (Haydock) — He was informed of the meaning, or strove to know what the preceding vision denoted. (Calmet) — Pharao and Baltassar were not prophets, as they did not comprehend what they saw. For understanding is requisite, in order that a vision may be prophetical. (St. Thomas Aquinas, ii. 2. q. 175 a. 2; Worthington)
Which is to declare that the godly should not hasten too much, but patiently to abide the issue of God’s promise. He noteth this third year, because at this time the building of the Temple began to be hindered by Cambyses Cyrus’ son, when the father made war in Asia minor against the Scythians, which was a discouraging to the godly, and a great fear to Daniel.
I. A general idea of this prophecy (v. 1): The thing 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. Et hoc paratus est verificare—He was prepared to verify it; and, if it was a word spoken from heaven, no doubt it is stedfast and may be depended upon. But the time appointed was long, as long as to the end of the reign of Antiochus, which was 300 years, a long time indeed when it is looked upon as to come. Nay, and because it is usual with the prophets to glance at things spiritual and eternal, there is that in this prophecy which looks in type as far forward as to the end of the world and the resurrection of the dead; and then he might well say, The time appointed was long. It was, however, made as plain to him as if it had been a history rather than a prophecy; he understood the thing; so distinctly was it delivered to him, and received by him, that he could say he had understanding of the vision. It did not so much operate upon his fancy as upon his understanding.
Daniel's vision near the river Hiddekel. (1-9) He is to expect a discovery of future events. (10-21)
Weeks. Marsham says twenty-one years. But it means only so many days. He began to mourn on the third of Nisan, and continued fasting (ver. 4.) it seems even on the sabbaths, and on the feast of Passover, till the 24th. (Calmet) — He was grieved that the people did not make use of the leave granted by Cyrus; (Theod.) or because the Samaritans had prevailed at court to have the temple forbidden; (Usher, year of the world 3470; 1 Esdras i. 14.) or rather because he could not fully understand the former visions, chap. ix. 30., and xii. 9. &c. (Calmet)
1-9. This chapter relates the beginning of Daniel's last vision, which is continued to the end of the book. The time would be long before all would be accomplished; and much of it is not yet fulfilled. Christ appeared to Daniel in a glorious form, and it should engage us to think highly and honourably of him. Let us admire his condescension for us and our salvation. There remained no strength in Daniel. The greatest and best of men cannot bear the full discoveries of the Divine glory; for no man can see it, and live; but glorified saints see Christ as he is, and can bear the sight. How dreadful soever Christ may appear to those under convictions of sin, there is enough in his word to quiet their spirits.
II. An account of Daniel's mortification of himself before he had this vision, not in expectation of it, nor, when he prayed that solemn prayer ch. 9., does it appear that he had any expectation of the vision in answer to it, but purely from a principle of devotion and pious sympathy with the afflicted people of God. He was mourning full three weeks (v. 2), for his own sins and the sins of his people, and their sorrows. Some think that the particular occasion of his mourning was 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 the 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. Others think that it was because he heard of the obstruction given to the building of the temple by the enemies of the Jews, who hired counsellors against them, to frustrate their purpose (Ezra 4 4, 5), all the days of Cyrus, and gained their point from his son Cambyses, or Artaxerxes, who governed while Cyrus was absent in the Scythian war. Note, Good men cannot but mourn to see how slowly the work of God goes on in the world and what opposition it meets with, how weak its friends are and how active its enemies. During the days of Daniel's mourning he ate no pleasant bread; he could not live without meat, but he ate little, and very sparingly, and mortified himself in the quality as well as the quantity of what he ate, which may truly be reckoned fasting, and a token of humiliation and sorrow. He did not eat the pleasant bread he used to eat, but that which was course and unpalatable, which he would not be tempted to eat any more of than was just necessary to support nature. As ornaments, so delicacies, are very disagreeable to a day of humiliation. Daniel ate no flesh, drank no wine, nor anointed himself, for those three week's time, v. 3. Though he was now a very old man, and might plead that the decay of his nature required what was nourishing, though he was a very great man, and might plead that, being used to dainty meats, he could not do without them, it would prejudice his health if he were, yet, when it was both to testify and to assist his devotion, he could thus deny himself; let this be noted to the shame of many young people in the common ranks of life who cannot persuade themselves thus to deny themselves.
This vision is dated in the third year of Cyrus, that is, of his reign after the conquest of Babylon, his third year since Daniel became acquainted with him and a subject to him. Here is,