Commentary on Daniel Chapters 1-12 John Calvin (continued)
DANIEL
porarily disarranged the calmness of his thoughts. This event both occurred and is narrated for our advantage. This is the reason why the angel again uses this preface, Dost thee know? as if he wished to gather together the Prophet's senses which were formerly wandering and dispersed. He urges him to pay great attention. And now, says he, I will return; that is, after I shall have explained to thee what thou wilt afterwards hear, I will return again to contend with the prince of the Persians. Here the angel indicates the reason for the delay of his mission, not because God neglected the groans and prayers of his Prophet, but the fit time had not yet arrived. The angel had formerly stated how the Persian prince had stood before him; meaning, he detained me, and I was obliged to enter into conflict with him, for his cruelty to the people had become far more formidable and insolent. This is the account which he gives of his occupation. But he now adds, I will return to fight with the prince of the Persians; implying, God sent me purposely to unfold to thee future occurrences, but you now know how far I was from being at leisure or shall be hereafter. I now come to be God's witness and herald of his good will towards thyself and thy people. In reality, I am the defender of thy safety, since I have constantly to fight for thee with the prince of the Persians. He means Cambyses. I follow my former interpretation of an engagement between the angel and the king of Persia, whom wicked men had stimulated to cruelty; for he had revoked the edict of his father. The angel resisted the king's fury, who was naturally very turbulent, and profane writers have described his character in a similar way.
He now adds, I will go to fight against the prince of the Persians; for
has the force of "against" here and in many other passages. He next adds, And when I shall depart, that is, when I am gone, the prince of Greece shall approach, says he; that is, God shall exercise him in another way. He does not mean this to refer to Cambyses, but to other Persian kings, as we shall state in the proper place. It is quite correct to suppose the king of Macedon to have arrived by God's permission; but the angel simply means to state the existence of various methods by which God hinders the cruelty of kings whenever they attempt to injure his people. He shall send the prince of the Greeks, says he. God, therefore, thus restrained Cambyses by the angel's assistance, and then he protected his people from the cruelty exercised by Alexander, king of Macedon. God is always providing for the safety of his people, and always has a variety of methods in operation. The angel desired to teach us this with all simplicity. At length he adds: —
Daniel 10:21 21. But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
21. Verum indicabo tibi quod exeratum est in Scriptura veraci: et non unus qui se roboret, vel, qui viriliter agat, mecum in his, nisi Michael princeps vester.
I omit the interpretation of those who say that after the departure of the