(21) But.--A further contrast is introduced by the adversative. This may be brought out by paraphrasing the verse as follows: "It is true that the prince of Javan will attack you, but do not despair at the thought of one persecuting empire succeeding another. It is all written in the Scripture of truth:" that is, in the revelations which God had already conveyed, or shortly would convey, to Daniel, and in the book of Providence (Psalm 139:16). We have here a striking parallel to our Saviour's words, "Lo, I have told you before."

And there is none . . .--A still further ground of encouragement. Michael, who stood up as Israel's champion under the Persian troubles, will prove himself strong against the evil powers which lead Javan.

Verse 21. - But I will show 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. The LXX. rendering is, "And in very truth (μάλα) I will show thee the first things in the writing of truth: and there was no one helping with me against these, but Michael the angel." The Septuagint translator read הָרָאשִׁים (hara'sheem), "the heads," instead of הָרָשׁוּם (harashoom), written with a inserted as mater lectionis. Theodotion is in accordance with our English Version. The Peshitta renders, "Yet will I show thee something noted in the writing of truth; and there was none in all these who helped me but Michael your prince." The Vulgate agrees with the Massoretic and the English. But I will show thee that which is noted in the scripture of truth. אָבֲל ('abal) is a strongly adversative conjunction. The use of it is explained by Kranichfeld and Zockler as due to the fears for the theocracy aroused by the thought that the Greek power was rising against Israel. If the idea had been that Gabriel was called to hurry back to his post because of the threatened approach of the Prince of Grecia, then it might be defended; only even then either the fact of the necessity for speedy return to the Persian court would have been emphasized, or the fact that he is delaying to make known the contents of the writing of truth. It is, perhaps, better rendered by "nevertheless," as it is in 2 Chronicles 19:3. We can see the force of this particle by turning to ver. 7, "I Daniel alone saw the vision, for the men that were with me saw not the vision, but (equivalent to 'nevertheless') a great quaking fell upon them." This clause, we see, then, has all the appearance of being intruded violently into the text; it interrupts the progress of thought, and does not suit the context. There is no indication that he, Gabriel, will have to hasten back to the court of Persia with such rapidity as would necessitate the introduction of אֲבָל (abal), "nevertheless." But even so, why revert in the next clause to the contents of ver. 20, without the slightest indication that the line of thought in the past clause was dropped as soon as taken up? The last clause of this verse reads much better in connection with ver. 20 than with ver. 21a. Behrmann transposes the clauses in this verse, so as to get over tiffs difficulty, and Professor M. Stuart puts the first clause in brackets. "The scripture of truth" is a phrase that might have been suggested by Psalm 139:16, "In thy book were all my members written." It is in line with a great number of phrases in apocalyptic literature; thus Enoch 93:1, "And after that Enoch began to recount from the books;" the Book of Jubilees, 1:24; 4:31; 5:15, etc., "the tablets of the heavens." The idea was that all the events that were to happen in the world's history were record, d beforehand in the books or tablets of the heavens. It is from failing to notice this that the late Professor Fuller was led to say "the scripture of truth "is the title for the ensuing section. Against this view is the preposition "in;" it is in the scripture of truth, among other matters, that these things are noted which form the succeeding section. At the same time, the form the representation of the heavenly books, which note beforehand what was to happen, assumes here is simpler than that in Enoch or the Book of Jubilees. And there is none that holdeth with me in these things, but Michael your prince. As we have above said, this clause is closely connected with ver. 20. In these things. This is rendered in the Revised Version "against these," in accordance with the majority of recent commentators, Ewald, Hitzig, Fuller, Zockler, Bevan, Stuart, Kranlohfeld Keil, Kliefoth, Behrmann, etc., and, among older commentators, Jephet-ibn-Ali; but none of the older versions have it. The LXX. renders, ὑπὲρ τούτων; Theodotion, περὶ τούτων; the Peshitta has the preposition; the Vulgate renders, in his omnibus. With these Calvin agrees, though Luther renders, wider jene. Certainly, the most common meaning of עַל in such a connection is "against." So, notwithstanding the weight of the versions, we feel constrained to translate, "against these persons," and not "in regard to these things." In the first place, "in" is a far less frequent meaning of the preposition, and next, אֵלֵה (aylayh), "these," most naturally refers to the persons last named. Although "the Prince of Grecia" was to be the instrument of the overthrow of the power of Persia, it was to become oppressive afterwards, as had been revealed to Daniel in the vision of the ram and the he-goat. Gabriel, the angel of prophecy, the special guardian of God's great ideal kingdom of heaven, was assisted in his guardianship only by Michael, the angelic Prince of Israel. The fact that along the line of the development of Israel as a nation ran, so far at least, the Divine plan concerning the kingdom of heaven, made it natural that Michael should favour that which furthered the interests of the race that was more specially under his care. As we have already said, we cannot even guess at the nature of these angelic conflicts.

10:10-21 Whenever we enter into communion with God, it becomes us to have a due sense of the infinite distance between us and the holy God. How shall we, that are dust and ashes, speak to the Lord of glory? Nothing is more likely, nothing more effectual to revive the drooping spirits of the saints, than to be assured of God's love to them. From the very first day we begin to look toward God in a way of duty, he is ready to meet us in the way of mercy. Thus ready is God to hear prayer. When the angel had told the prophet of the things to come, he was to return, and oppose the decrees of the Persian kings against the Jews. The angels are employed as God's ministering servants, Heb 1:14. Though much was done against the Jews by the kings of Persia, God permitting it, much more mischief would have been done if God had not prevented it. He would now more fully show what were God's purposes, of which the prophecies form an outline; and we are concerned to study what is written in these Scriptures of truth, for they belong to our everlasting peace. While Satan and his angels, and evil counsellors, excite princes to mischief against the church, we may rejoice that Christ our Prince, and all his mighty angels, act against our enemies; but we ought not to expect many to favour us in this evil world. Yet the whole counsel of God shall be established; and let each one pray, Lord Jesus, be our righteousness now, and thou wilt be our everlasting confidence, through life, in death, at the day of judgment, and for evermore.But I will show that which is noted in the Scripture of truth,.... Not in the written word, though there are many things relating to what should befall the Jews in the latter day, especially in Deuteronomy 28:1 but in the decrees and purposes of God, which are sometimes signified by a book, and things written in it; because so particular and distinct, and so sure and certain, and which will be most truly, infallibly, and punctually performed: these are "noted", marked, engraven, in the eternal mind of God; they are "in writing", and they are "truth" (b), as it may be rendered, since there is a distinguishing accent between "Scripture" and "truth": they are written in the book of God's decrees, and are his true and faithful words and sayings, and will most surely be accomplished: now these are the deep things of God, which angels themselves know nothing of, till they are revealed unto them: the angel here having a revelation of such of them as concerned the future monarchies of the earth, and the case of the Jews under them, promises to show them to Daniel; which was the work he was appointed to do:

and there is none that holdeth with me in these things, but Michael your Prince; Christ the Prince of the kings of the earth, he was the Prince, Protector, and Guardian of the people of the Jews; he is the Angel that went before them in the wilderness, and guarded them in it, and guided them into the land of Canaan; he is the Angel of God's presence, that bore, carried, and saved them all the days of old, and was their King and their God, their Defender and Deliverer, still; he took their part, and was on their side; yea, he was on the side of, and took part with, them that were for them, the holy angels; and there was none but him that exerted his power, and strengthened Gabriel to act for them in "these things" relating to their peace and prosperity: or, "against these" (c), as it may be rendered; against the princes of Persia and Greece, the evil spirits that worked in these kingdoms, in the children of disobedience there; and had it not been for him, and the exertion of his mighty power, it would have been soon all over with the people of the Jews; as it would be now with the church of Christ, of which they were typical, but the Lord is on their side; Michael the Archangel, and his angels under him, fight for it, protect and defend it; and since he is for his people, who shall be against them? or to what purpose will an opposition be? the gates of hell cannot prevail against the church of God, the saints of the most High.

(b) "quod exaratum est in Scripto, in Scripto verace", Piscator. (c) "contra illos", Piscator, Gejerus.