|Matthew Henry's Concise Commentary|
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.
Verse 15. - And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. The versions agree with the above. I set my face toward the ground does not mean that Daniel again fell prostrate, but that his eyes naturally sought the ground. And I became dumb. Not to be regarded as equivalent to "I remained silent," though there is nothing in the narrative to indicate that Daniel had been speaking; he may have had the sensation of paralyzed vocal cords. Certainly the verb 'alam means "to be dumb," although, as with ourselves, this phrase dots not mean always physiological dumbness, but simply a silence which, from shyness or fear, one is unable to break. This is the meaning the versions attach to it. The opinion we indicate finds support in the dumbness of Zacharias, the father of John Baptist, after Gabriel appeared to him, and, still more, in what is related in the following verse.
Gill's Exposition of the Entire Bible
And when he had spoken such words unto me,.... As before related, concerning the contest between him and the prince of Persia; and especially concerning what would befall the people of the Jews in the latter day:
I set my face toward the ground; not being able to look up; his eyes were fixed upon the earth like one confounded and thunderstruck, filled with amazement and wonder:
and I became dumb; not able to speak a word, as is the case of persons sometimes in surprise, or through excess of any of the passions: this arose either from the majesty of the angel; or rather from the nature and importance of the things he said; or from a consciousness of his own impurity, and so of his unworthiness to converse with so exalted a creature, and to be favoured with such secrets. The Arabic version is, "and I supplicated"; very wrongly.
Jamieson-Fausset-Brown Bible Commentary
15. face toward the ground—in humble reverence (Ge 19:1).
dumb—with overwhelming awe.
Daniel 10:15 Parallel Commentaries
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