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Daniel here narrates how the angel who inflicted the wound at the same time brought the remedy. Though he had been cast down by fear, yet the touch of the angel raised him up, not because there was any virtue in the mere touch, but the use of symbols we know to be keenly encouraged by God, as we have previously observed. Thus the angel raised the Prophet not only by his voice but by his touch. Whence we gather the oppressive nature of the terror from the difficulty with which he was roused from it. This ought to be referred to its own end, which was to stamp the prophecy with the impress of authority, and openly to proclaim Daniel’s mission from God. We are aware, too, how Satan transforms himself into an angel of light, (2 Corinthians 11:14;) and hence God distinguishes this prediction, by fixed marks, from all the fallacies of Satan. Lastly, by all these circumstances the Prophet shews God to be the author of the prophecy to be afterwards uttered, as the angel brought with him trustworthy credentials, by which he procured for himself favor, and openly proved his mission to Daniel. He says he appeared after the likeness of a man, or of the sons of man. He seems here to be speaking of another angel; but as we proceed we shall perceive the angel to be the same as at first. He had formerly imposed upon him the name of a man; now, to distinguish him from men, and to prove him to be only human in form and not in nature, he says he bore the similitude of the sons of a man. Some restrict this to Christ, but I fear this is too forced; and when all points shall have been more accurately discussed, I have already anticipated the result, as most probably the same angel is here designated of whom Daniel has hitherto spoken. We have already stated him not to be the Christ, because this interpretation is better suited to that Michael who has been already mentioned, and will be again at the end of this chapter. Whence it is more simple to receive it thus: the angel strengthened Daniel by touching his lips; and the angel, formerly called a man, was only one in appearance, wearing the human figure and image, yet not partaking of our nature. For allowing God to have sent his angels clad frequently in human bodies, he never created them men in the sense in which Christ was made man; for this is the special difference between angels and Christ. We have formerly stated how Christ was depicted for us under this figure. And there is nothing surprising in this, because Christ assumed some form of human nature before he was manifested in flesh, and angels themselves have put on the human appearance.

He says afterwards, he opened his mouth and spake By these words he explains more fully what we previously stated, for he was quite stupefied by terror, and to all appearance was dead. Then he began to open his mouth, and was animated to confidence. No wonder, then, if men fall down and faint away, when God shews such signs of his glory; for when God puts forth his strength against us, what are we? At his appearance alone the mountains melt, at his voice alone the whole earth is shaken. (Psalm 104:32.) How, then, can men stand upright who are only dust and ashes, when God appears in his glory? Daniel, then, was prostrate, but afterwards recovered his strength when God restored his courage. We ought to understand the certainty of our being compelled to vanish into nothing whenever God sets before us any sign of his power and majesty; and yet he restores us again, and shews himself to be our father, and bears witness of his favor towards us by both words and other signs. The language of this clause might seem superfluous — he opened his mouth, and spake, and said; but by this repetition he wished, as I have stated, to express plainly his own recovery of the use of speech after being refreshed by the angel’s touch.

He says he spoke to him who stood opposite This phrase enables us to conclude the angel here sent to be the same as the previous one; and this will appear more clearly from the end of the chapter, and as we proceed with our subject. Then he says, O my Lord, in the vision my distresses are turned upon me, and I have not retained my strength He here calls the angel “Lord,” after the Hebrew custom. Paul’s assertion was true under the law — there is but one Lord, (1 Corinthians 8:6,) but the Hebrews use the word promiscuously when they address any one by a title of respect. It was no less customary with them than with us to use this phrase in special cases. I confess it to be a weakness; but as it was a common form of expression, the Prophet uses no ceremony in calling angels lords. The angel, then, is called lord, simply for the sake of respect, just as the title is applied to men who excel in dignity. In the vision itself, that is, before thou didst begin to speak, I was buried in grief and deprived of strength. How then, says he, am I able to speak now? Thou by thy very appearance hast depressed me; no wonder I was utterly dumb; and now if I open my mouth, I know not what to say, as the fright which thy presence occasioned me held all my senses completely spellbound. We perceive the Prophet to be but partially erect, being still subject to some degree of fear, and therefore unable to utter freely the thoughts of his mind. Therefore he adds, And how shall the servant of this my Lord be able to speak with that my Lord? The demonstrative זה, zeh, seems to be used by way of amplifying, according to the phrase common enough in our day, with such a one. Daniel does not simply point out the angel’s presence, but wishes to express his rare and singular excellence. Dispute would be both superfluous and out of place should any one assert the unlawfulness of ascribing such authority to the angel. For, according to my previous remark, the Prophet uses the common language of the times. He never intended to detract in any way from the monarchy of God. He knew the existence of only one God, and Christ to be the only prince of the Church; meanwhile, he freely permitted himself to follow the common and popular form of speech. And truly we are too apt either to avoid or neglect religious ceremony in the use of words. Although we maintain that the Prophet followed the customary forms of expression, he detracted nothing from God by transferring it to the angel, as the Papists do when they manufacture innumerable patron saints, and despoil Christ of his just honor. Daniel would not sanction this, but treated the angel with honor, as he would any remarkable and illustrious mortal, according to my previous assertion. He knew him to be an angel, but in his discourse with him he did not give way to any empty scruples. As he saw him under the form of a man, he conversed with him as such; and with reference to the certainty of the prophecy, he was clearly persuaded of the angel’s mission as a heavenly instructor.

He next adds, Henceforth my strength did not remain within me, and my breath was no longer left in me. Some translate this in the future tense, — it will not stand; and certainly the verb יגמד ignemed, “shall stand,” is in the future tense; but then the past tense follows when he says, no breath was left in me. Without doubt, this is but a repetition of what we observed before; for Daniel was seized not only by fear, but also by stupor at the sight of the angel. Whence it appears how utterly destitute he was of both intellect and tongue, both to understand and express himself in reply to the angel. This is the full sense of the words. He adds, secondly, he was strengthened by the touch of him who wore the likeness of a man; for he touched me, says he. By these words Daniel more clearly explains how he failed to recover his entire strength at the first touch, but was roused by degrees, and could only utter three or four words at first. We perceive, then, how impossible it is for those who are prostrated by God to collect all their strength at the first moment, and how they partially and gradually recover the powers which they had lost. Hence the necessity for a second touch, to enable Daniel to hear the angel speaking to him with a mind perfectly composed. And here again he inspires us with faith in the prophecy, as he was by no means in an ecstasy while the angel was discoursing concerning future events. If he had always lain prostrate, his attention could never have been given to the angel’s message, and he could never have discharged towards us the duty of prophet and teacher. Thus God joined these two conditions — terror and a renewal of strength — to render it possible for Daniel to receive with calmness the angel’s teaching, and to deliver faithfully to us what he had received from God through the hand of the angel. It follows: —

He first explains how he recovered his spirits at the angel’s exhortation; for he refers to this encouragement as a command to be of good courage. Fear not, therefore, O man of desires The angel here addresses Daniel soothingly, to calm his fears, for he needed some enticement when oppressed with fear at both the words and aspect of the angel. This is the reason why he calls him a man to be desired He adds, peace to thee, a customary salutation with the Hebrews, who mean by the phrase the same as the Latin expression, May it be well with thee. Peace, as the Jews used it, means a state of prosperity, happiness, and quiet, and everything of this kind. Peace, therefore, to thee, meaning, May you prosper. By this word the angel declares his arrival in the Prophet’s favor to bear witness to God’s merciful feelings towards the Israelites, and to the reception of his own prayers. We ought diligently to notice this, because, as I have already remarked, whenever God puts forth any sign of his majesty, we necessarily become frightened. No other remedy is equal to the favor of God fully manifested towards us, and his testimony to his drawing near us as a father. The angel expresses this feeling by the phrase which he uses, shewing with what justice Daniel fell down lifeless through reverence for God’s presence, and the necessity for his being calm and collected when he knew himself sent forth to bear witness to God’s favor. Peace, therefore, to thee. He next adds, be strong, be strong By this repetition, the angel teaches how strong an effort was required to arouse the Prophet; if he had been but slightly terrified, one word would have been enough to recover him. But as he was carried beyond himself, and all his senses had failed him, the angel inculcates twice the same exhortation to be strong. Be strong, then, be strong; that is, recover your spirits; and if this cannot be done in a moment, persevere in recovering that alacrity which may render you a fitting disciple; for, while you thus remain astonished, I should address you in vain. There are two reasons why we must notice the Prophet’s informing us again how dejected he was. First, it proves how free from ambiguity this revelation really was, and how clearly it was stamped with marks of genuineness. Secondly, we must learn how formidable God’s presence is to us, unless we are persuaded of the exercise of his paternal love towards us. Lastly, we must observe how, when once we are struck down, we cannot immediately and completely recover our spirits, but we must be satisfied if God gradually and successively inspires us with renewed strength.

Daniel afterwards says, he was strengthened, and said, Let my lord speak, for thou hast made me strong By these words he indicates his peace of mind after the angel had roused him by touching him twice, and by giving him courage by means of his exhortation. It is very useful to us to take due notice of this mental tranquillity, because the Prophet ought first to become a diligent scholar to enable him afterwards to discharge for us the office of a faithful teacher. With the greatest propriety, he repeats his assertion about the recovery of his strength, which enabled him to address the angel with facility. It now follows: —