ing would not obviate the incongruous relation
between the contents of the former half of the
verse and those of the latter, which exists in
any case.— Chap xi. 1. Also I in the first year
of Darius the Mede, even 1, stood to confirm
and to strengthen him, or, " -is I also
stood by him as a supporter and helper ; " pro-
perly, " and I also." "^^S*] begins a new sen-
tence (cf. Psa. XXX. 7 ; Job xix. 20) which does
not stand in an adversative relation to the pre-
ceding verse (Hitzig), nor serve to explain it
(Luther, etc.), but which is compnratice. It
describes the relation by which the angel who
now speaks and Michael, the prince of Israel,
assisted each other, as being reciprocal. "'~?7
serves to repeat the "^r?*, without regard to
.sequence, "and I my utandiiig wns as
his support," etc. Cf. Job ix. 27 ; Zeph iii. 20 ;
and respecting the use of ""? seiisii bellico s.
militnri cf. supra, v. 13 and chap. viii. 25. — jj
"to him." Hiivemick and Hitzig propose to
refer this particle to 'â– ^'l^"'.'! rather than to
Michael, because the strong terms TH'O and
P"!n? are supposed to warrant the conclusion
that the one to whose support he came was a
being inferior to the a.ssisting angel, which would
not apply to the relation of the latter to Michael.
But in view of all the teaching of this section, a
martial angelic prince may well be in occasional
need of the aid and support of another, without
being inferior to the latter on that account ; and
in support of the view that Michael, the guar-
dian angel of Israel, was oliliged to put forth
special efforts in behalf of his wards, and there-
fore required the assistance of other good augelio
powers to an unusual degree, precisely "in the
first year of Darius the Mede," or at the period
when the world-power passed from the Chaldse-
ans to the Medo-Persians, it will be sufficient to
232
TUE PKOPHET DANIEL.
refer to chap. vi. and to chap. is. 1 et seq. (cf.
Zech. i. 12). CE. Hofmann, Schriftbetc, I. 289,
and also FiiUer, p. 279 : " The first verse of
chap. xi. is thus intimately connected with the
last verse of chap. x. ; and it was unwise to
separate them, and thereby to confuse the train
of thought (by referring li to Darius the Mede).
If it be asked, what interests were at stake in
the first year of Darius, the an.swer will be, the
position which the new dynasty should occupy
toward tlie people of Israel. And it may be seen
from the narrative in chap. \-i. that efforts were
made in that particular year to place it in a hos-
tile attitude toward that people. It was in that
juncture that the good angel of the world-power
stood by Michael, the prince of Israel, until he
prevailed ; in the coming conflict Michael shall
support him."
ETHICO-FUNDAMENTAL PRINCIPLES RELATED
TO THE HISTORY OF SALVATION, APOLO-
GETICAL REMARKS, AND HOMILETIUAL
SUGGESTIONS.
1. The characteristic and leading feature of
the contents of this section is angelological in its
nature. An angelic being is introduced and de-
scribed in an unusually minute and life-like man-
ner, whom we ( see on vs. 5 and 1 8) cannot regard
as being identical with the Gabriel of chapters
viii. and ix. , nor yet with Michael, to whom he
repeatedly refers in the communications ad-
dressed by him to Daniel; but the important
disclosures made by this being respecting the
nature and functions of several leading repre-
sentatives of the angelic world, and the exalted
rank and powerful influence within that world
claimed by him, no less than his tremendous in-
fluence on the fortunes of earthly empires, jus-
tifv the careful description of which he is the
object (vs. .5-7). as well as the expressions of
profound reverence addressed to him by Daniel
(according to vs. 8-11 ; 15-19). These expres-
sions, together with the counteracting efforts of
the angel called forth by them, by wh'ch he
designed to strengthen and encourage the terri-
fied and overwhelmed prophet, are analogous to
the incidents connected vrith the appearance of
Gabriel to Daniel in chap. viii. 15 et seq. ; but
while the prophet's fainting and his restoration
by Gabriel occurred but once in that instance
(see on v. 18), the same features appear thrice
in this connection, leading to the conclusion
that this nameless angelic prince is of extraordi-
nary importance, and at least equals, if he does
not outrank Michael, the " captain of the Lord's
host" (Josh. V. 13). As the latter comes to his
assistance (vs. 13, 21), so he affords aid to that
prince in return (chap. xi. 1) in the conflict with
the ' ' princes " of Persia and Javan, the angels
who fight against God at the head of the heathen
world-power. The latter likewise appear to be
possessed of exalted power, and therefore as ter-
rible spiritual beings who are dangerous to the
kingdom of God and its representatives. They
are powerful diemons who bear the name CiiC
"princes, archangels," by virtue of their influ-
ential rank in the kingdom of darkness, with as
much propriety as do Gabriel. Michael, etc. , by
virtue of their position in the kingdom of light.
The power of the evil angels, however, is only
transient and perishable. like that of the em-
pires over which they rule, while the angelic
princes of light, Michael and the nameless one,
who stand in the service of God. triumph over
them all in succession, although the victory may
only be achieved by effort and determined con-
flict.
But who is this nameless one, this mysterious
being, to whom not even the predicate ^'^ is
applied, although doubtless belonging to him, to
say nothing of a definite nomen propriuni being
assigned to him ? — Are we, in connection with
many older expositors (e.j., Vitringa, C. B.
MichaeUs, Rambach, Starke, etc.), to identify
him with Christ, the '' uncreated angel of the
Lord," whom Daniel repeatedly addressed as
''IlK, and whose description is said to be strik-
ingly similar to that of the " Son of man " in
chap, vii 13 et seq. (with which compare espe-
cially vs. 16, 18), and also to that of Christ in
the Apocalypse (Rev. i. 13-18 ; x. 1-0) ? Thia
opinion is at all events more probable than that
of the interpreters who identify Michael instead
with Christ (Melancthon, Geier, Jo. Lange. Neu-
bauer, Dinput. de Michaele archangelo, Hiiver-
nick, etc. ) ; but it is opposed, and the created
nature of the angel is implied, by the following
considerations : (1) he describes himself in v. 11
as a mesnenger sent from God to bear a Divine
message to Daniel (similar to Gabriel in chap,
viii. l(i et seq. ; ix. 30 et seq. > : (2) his difficulty
in combating the protecting angels of the world-
powers, even necessitating his being supported
by other angelic princes, contrasts strongly with
the manner in which the former visions describe
the triumph of Christ over the world-empires
opposed to him ; see especially chap. ii. 44 et
seq. and chap. vii. 13, 22, 26 ; (3) the circum-
stance already noticed in v. 10, that the address
" my lord," together with the other features of
the description which aim at the exaltation and
glorifying of this angel, are elsewhere applied to
angels who were certainly created ; e.g., in Josh.
V. 14. to the captain of the Lord's host ; Judg.
vL 13, to the angel who appeared to Gideon;
Judg. xiii. 8, to the angel whom Manoah saw ;
cf. also Rev. xix. 10 ; xxii. 8 et seq. We shall
consequently be compelled to assume that the
messenger sent from God to Daniel, as here in-
troduced, was an angel proper, and distinct from
the Son of God (see Jerome, Theodoret, and a
majority of church fathers, on this passage).
But what position of rank and power is to be
attributed to him. or — in case he is at once co-
ordinated with Michael and Gabriel in these
respects (as we have done on v. 5). and is there-
fore regarded as an archangel — what particular
office and functions are to be assigned to him, is
after all a difficult; question, and can hardly be
answered with full exegetical certainty. The
range of the angel's activity would become too
limited if he were identified with the third of the
archangels mentioned by name in the Old Test.,
beside Gabriel and Michael, viz. : with the Ra-
phael of the apocryphal book Tobit. or if he
were degraded to the rank of a mere guardian
angel over Egypt (Hitzig; see on v. 30). On
the other hand, his authority would become too
extensive, and his position too exalted, if he were
conceived of as the mighty governor of all earthly
CHAP. X. 1— XX. 1.
233
nature, the Divinely appointed ruler and spiri-
tual g\iide of the whole terrestrial world, thus
assigning to him a sphere similar to that occu-
pied by the demiurge of the Gnostics, or the
••earth-spirit" of Goethe in his prologue to
F'liiist, or to that given by the ingenious natural
philosopher, Max Perty (in his work iiber die
myatlsriieii ErscheiiiHiigeii cUr memcldicheii Na-
tiir, 18(i2), to the (jeodivmoii., the regent of our
planet, who Ls regarded as the spiritual principle
that presides over the earth, the human race,
and the development of both. To assume such
an earth-spirit, which is neither Scriptural nor
natural, and which h-is no support even in the
magical and mystical phenomena of human life
(cf . the thorough criticism of this hypothesis in
t. Giesebrecht's lecture on Das Wund-er in der
deutschen GeschicJitbesehreibung neuerer Zeit,
Stettin, 1868, p. 10 et seq.), would be to disre-
gard the tenor of this section, as certainly as it
characterizes the angel as being decidedly super-
natural, and at the same time (in v. 5 et seq. )
endows him with external attributes of his rank
such as would be but poorly ad.apted to the posi-
tion and functions of a telluric planetary spirit.
— Accordingly, it any particular explanation
whatever of the nature and office of this angel
is to be attempted, the opinion of Hofmann
which was noticed above, on v. 5, is to be de-
cidedly preferred to all others ( Weismgung uitd
Erfmung, I. 'i\i et seq. ; Schriftbeieeis, I. 287
et seq. ). That opinion has also been adopted
by Auberlen (Dniiiel. etc., p. 67), Fuller, Baum-
garten, Luthardt, Riggenbach (on 3 Thess. ii.
6), and others. It assumes that the angel in
question represents " • the go<jd spirit of the heathen
world-power," while the '• princes " of Persia and
Javan opposed by him and Michael, represent
the evil principle which is hostile to God, and
which manifests itself in the development of
the heathen world-power. The former is that
" power in nature which operates in favor of
God's kingdom throughout the heathen world,"
the '•good spirit, which is to promote in the
heathen world the realization of God's purpose
of salvation ; " the latter are powers opposed to
God, who seek to cross and neutralize the plans
of God and of the good angel, which aim at the
salvation of the world. The former is the re-
straining principle {to narix"^', 2 Thess., 1. c. )
which restrains and prevents the ascendancy and
prevalence of the height of Satanic wickedness
in human history ; the latter, on the contrary,
endeavor to hinder ami retard the progress of
the kingdom of God. We regard this view as
harmonizing well with the contents of the chap-
ter before us. and can permit a partial departure
from it only in so far as (1 ) we must consider it
doubtful whether St. P.iul intended to definitely |
and consciously allude precisely to the angel here j
described bj' the word mnxur or Kare xor\ (2) I
so far as we regard the conflict of the angel with
those foes as an acttiid irarfare in the invisible '
regions of the .spirit-world, and not as a mere
supplanting in the favor of the king and his !
court, because of the termini bellid employed in I
vs. VA and 20 et seq. ; (:l) so far as we are com-
pelled to regard the foes against whom the angel
contended, as being the actual spiritual protec-
tors of the world-kingdoms in question, and as
dEemonic powers or Satanic angels, who have
entered on a permanent connecticm with the
kingdoms over which they rule, in consequence
of which they stemd or fall with them (ct. on v.
IS). The idea of guardian angels, or, more
exactly, the idea of certain daemonic spiritual
beings (a; ){/.;« '^urar, 2 Cor. xii. 7| as being at
the head of the antitheistic world-monarchie.i
and as fundamentally opposed to Michael, the
prince of the theocracy, is not only countenanced
by the leading authorities of the older exegetical
tradition (Luther, Melanc, Calov, Geier, C. B.
Michaelis, Starke, and in substance also Jerome,
Theodoret, and the older Eom.on Catholic ex-
positors, excepting that they mistake the Satanic
evil character of the " princes " of Persia, etc.,
to a greater or less extent), but it is likewise
based on all the passages in both the Old and
New-Test. Scriptures, which represent the gods
of the heathen world as dsemons, and conse-
quently, the heathen lands or states over which
they rule and exercise spiritual authority as
being provinces of the kingdom of darkness (cf.
the ex]>ositors of 1 Cor. viii. 6 ; x. 20 et seq. ,
especially Kling, vol. 7 of the New-Test, part of
the Bible- work)."
2. This estimate of the contents of the chap-
ter does not affect its credibility, nor does it
oblige us to conclude that the section originated
at the hands of a pseudo-Daniel in the Macca-
beean age. Fuller's remarks on these points, p.
272 et seq., are especially pertinent. We trans-
fer to this place an epitome of this author's
apology for lie doctrine of angels, as contained
in this section, although it is connected with
views that diverge somewhat from ours, and
that especially contain no correct estimate of
the idea of guardian angels : ' ' This is the mean-
rag of our text. Shall we coiLsider it a rabbini-
cal idea and a Jewish fable ? I caimoteven find
that it is entirely foreign to our modem concep-
tions. Do we not frequently speak of the spirit
that reigns in the influential circles of a court '?
Is it not well under-stood that propositions which
conflict with that spirit have no prospect of be-
ing approved, unless the prevailing spirit should
be superseded by a different one ':' That is
exactly what the text affirms — although cer-
tainly with a difference ; for our age speaks of
spirit without understanding a personal spiri-
tual being by that term. ' Spirit ' is a current
word in its mouth, but it becomes embarra.«sed
when asked how it conceives of spirit. As (iod,
in the consciousness of modern times, has taken
• IThe vagueness and indecision of this interpretation of
the " prince '• in question is no less an objection to it than
its evidently hejithenish character. The author's arguments
adduced above against the common view which identities
this angelx prince with Christ himself are entirely incon-
clusive: for (1) Jesus likewise calls himself a metseitt/er of
God (John iii. 17, 34) ; (2) the Son of CrOil himself did not
disdain angelic aid (Matt. iv. 11; Luke xxii. 4-^); (o) the
other O.-T. instances cited (especially Josh. v. 14) are clearly
allusions to the Mes-sianic theophany. *' This heavenly
form has thus, it is true, the shining white talar common to
the angel. E?A.*k. ix. J), but all the other features, as prede-
scribed — the rhining of the boily. the brightness of his
countenant^e. his eyes like a lamp 'of fire, arras and feet like
glittering brass the sound of his speaking — all these point
to the revebition of the ,•^^,'^^ "123, the glorious appear-
ance of the I.urd. Ezek. i., and teach us that the Is'iS seen
by Daniel was no common angel-prince, but a manifestation
of Jehovah, i.e., the Logos. This is placed b<^yond a doubt
by a comparison witti Rev. i. iri-lo, where the form of the
Son of man, whom John saw walking in the midst of tl^e
golden candlesticks, is described like the glorious appear-
ance seen by Ezeldel and Daniel '" (Keil).l
234
THE PROPHET DANIEL.
refuge in the guise of a universal spirit, of which
it nia.v be affirmed that it is, and that it is not,
with equal propriety, so the spirits are involved
in a similar predicament ; they have dissolved
into vapor. The Scriptures, however, teach a
different doctrine. They have and know a per-
isi'/i'tl (Jod and personal spirits, and teach that
tlie latter include some who do the will of God,
while others resist it. If we assume accordingly
tliat such spirits exUt, it will not surprise any
mind that they should be active and influential
(of. Gen. xxxii. 1 et seq. ; 2 Kiugs vi. 17, etc.).
.... According to the Scriptures as a whole,
the angels are the agents through whom God gov-
erns the world, and they are concerned in many
things where we do not suspect their presence.
The only new feature in the passage is that they
are employed in influencing the decisions of the
rulers of the world ; but this is not surprising,
since they are concerned to realize or prevent
the Divine purposes. The world-power inter-
feres in the fortunes of Israel ; should God
quietly look on while His will is counteracted ?
lu such a case he opposes the evil spirit by His
spirit, so that spirit combats against spirit," etc.
— Auberleu expresses ideas exactly similar, p.
67 : "The Holy Scriptures only ask of us that
we should take in a real sense the language we
are accustomed to employ in a figurative sense,
respecting a conflict of the good and the evil
spirit in man. Similar ideas prevail in 1 Sam.
xvi. 13.15 ; 1 Kings xxii. 23 ; the Satanic influ-
ences with which we become better acquainted
through the words of Jesus and the apo.stles are
nothiug different in their nature. This does not
irgue that the freedom of human action is there-
by destroyed ; for the influence of spirits over
the inner nature of man is not irresistible, and
their principal attention may perhaps be given
to the shaping of external cu'cumstauces. The
question concerning the relation of the Divine
government to the freedom of man does not be-
come more difficult by the additional feature of
the service of angels, but, on the contrary, be-
comes more intelligible." — Cf. also Blumhardt,
Ueber die Leh re von den Engeln, in Vilmar's Pas-
tond-Theol BUittern. 1865, I. p. 33 : " If Christ
is presented to us as he who shall reign until all
his foes are made the footstool for his feet, his
reigning is always realized through the means
of angels who are sent forth, and over whom is
placed a special angel, Michael being prominent
among them : and the fact that so little is said
respecting the persons of the warring angels,
who must be regarded as constantly reappear-
ing, produces in us the more positive and ele-
vating impression, as it is always the same bat-
tle Iiora the beginning and down to the consum-
mation of God's kingdom, when he shall have
put down all opposing rule, and all authority and
power il Cor. xv. 24). In this light we learn to
losi^ sight of the strangeness of a name also, e.g. ,
that of Michael ('who is like God?'), and see
that the names found in the Scriptures have not
the slightest connection with the follies of the
Jewish doctrine concerning angels, which in-
cludes extended registers of angels' names. But
we also learn how easy it is, when the Word is
carefully and thoroughly studied, to set aside
the sneering objections of opponents, who judge
everything superficially by its appearance, and
are ready to throw it into the himber-rnom nf
superstitions, if we only guard against being
moved from our simplicity by the power of a
worldly wisdom that overlooks the kernel of
everything."
3. Nor does the chapter contaui anything aside
from the doctrine of angels that is not well
adapted to the time of Daniel, and to the cap-
tive prophet Daniel as its author. This has
already been shown "with reference to several
particulars. It only remains to call attention to
the alleged "historical improbability" contained
in V. 1, that Daniel did not return to the holy
land with Zerubbabel and Joshua, as being a
circumstance that on the contrary lends very
Uttle support to the Maccaba;an-tendency hy-
pothesis. For while it is a sufficient explanation
of that fact that the aged and esteemed prophet
remained at Babylon for the special purpose of
promoting the welfare of his compatriots and of
the theocracy (see on that passage), it is cer-
tainly improbable that a writer of the Macca-
bsean period, who should have invented this nar-
rative in the interest of a tendency, would have
left his hero in a strange land, among the many
indifferent and apostate ones (cf. 1 Mace. i. 13
et seq. ; xliv. 55), when a suitable opportunity
was presented for his return, and while his own
heart was animated with a glowing love for the
"pleasant land" ("i^a"7".^) chap. viii. 9; xi.
16). — The zeaXons fasting ot Daniel (v. 2 et seq.)
serves as little as the circumstance above re-
ferred to, to render probable the composition of
the chapter in the Maccabjean age ; for the pro-
phet's fasting does not bear an ascetic and work-
righteous character, such as was adapted to the
spirit of the later Judaism, and especially to the
Alexandrian Judaism, inasmuch as the cause of
the gracious acceptance of the supplicant while
yearning for deliverance, is shown by v. 13 to
have been, not his fasting, but the fervent and
persistent prayer which accompanied it. In this
character of a mere accompaniment and outward
sign of sorrow because of national and religious
misfortunes, fasting (together with related
usages connected with mourning, e.g., abstain-
ing from anointing, the wearing of sackcloth,
sitting in ashes, etc.) was practised, long prior
to the captivity, by the earliest representatives
of the prophetic order, such as Elijah, Joel,
Isaiah, etc. (cf. 1 Kings xvii. 6 ; xix. 4 et seq. ;
Joel i. 14; ii. 13; Isa. xx. 3 et seq.); so that
the similar conduct of Daniel, which becomes
additionally appropriate in view of its being con-
nected with the occurrence of the feast of the
Passover, does not seem remarkable or untimely
in the least. — In opposition to Hitzig's assertion
that the remarks of the angel in chap. x. 21;
xi. 1, contain an allusion to the political rela-
tions of Egypt with Syria and Palestine in the
Maccabaian period, see supra, on these pas-
sages.
4. The â– lonnHetieal treatment of the chapter
wUI have regard primarily and principally to its
angelological features. In this respect attention
will naturally be directed less to the nature and
employment of the angels brought to our notice
than to their relation to the designs and modes
of operation of the Picine proridi nee which em-
ploys them as instruments in its service. 7'/ie
influence of Oud on the fortunes of the world-
empires and the decisions of t/ieir rulers, as being
CHAP. XI. 2-45.
exerted thr»ugli the afjency of angels, and as em-
ploying the jiower of the mighty princes of the
spirit- trorld for the welfare of 7111111 — such wUl
probably be the theme of a meditation ou the
contents of the section as a whole. In connec-
tion with this it will be proper to refer to pas-
sages like Paa. xxxiv. 3 ; ciii. 30 et seq. ; Heb.
i. 14. etc., .ind to illustrate and enforce them in
their profound truth and comforting power, by
the subject of this chapter.
Homilctical suggestions on pai-ticular passages :
On V. 1, Melancthon : " Nova vi^io exhibetur jam
Daniel, non solum ut ipse et caleri pii in hoc prte-
senti perieriio conjirmentur, sed etiam et posteritas
piramnneiilur de pracipnis mutntionibus imperi-
orum etde iis adnmitntibus, qua Judrrtf, impende-
bant Hnbes Ecdesice imnginem, quam
Jjeus milt et exerceri affiietionihus et fide expec-
tare liberationem. Et cum liberat, tameii even-
tus -non respondent nostris conjecturis. Cum
Cyri beneficium Jmpeditum esset, postea magis
conspici potuit. a Deo gubernari hanc liberatio-
7i,em, cum tot impedimenta incidissent, quae huma-
nis consiliis toUi non poterant."
Ou V. 3, Jerome : ' ' Secundum anagogen vero
doc dicendum est, quod qui in luctu est et sponsi
luget absentiam, non comedit panem desiderabi-
Lm, qui de ccelo descendit, neque solidum capit
f-ibum. qui intelligitur in came, nee bibil ninum,
quod latificat cor hominis, nee exfiilarat faciem
tn oleo (Ps. civ. 15). Boe autem jejunio sponsa
impetrabiles facit laerimas, quondo sponsus fuerit
ablatvs ab ea." etc. — Cramer: "To fast and
prepare the body is indeed a proper external dis-
;ipliue, not to deserv'e something thereby, as the
Papists do, but in order to a stUl better prepa-
ration ; Matt. VL IT et seq."
On V. 4, Geier : "Juxta huncflumum sefiiisse
•licit prophda, jejunio hactemis maceratus preci-