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Selected Verse: Daniel 10:13 - King James

Verse	Translation	Text
Da 10:13	King James	But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
prince of . . . Persia--the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (Dan 10:12), the good angel did not come to him until more than three weeks had elapsed (Dan 10:4). one and twenty days--answering to the three weeks of Daniel's mourning (Dan 10:2). Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God. help me--Michael, as patron of Israel before God (Dan 10:21; Dan 12:1), "helped" to influence the Persian king to permit the Jews' return to Jerusalem. I remained--I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. GESENIUS translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

prince of . . . Persia--the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (Dan 10:12), the good angel did not come to him until more than three weeks had elapsed (Dan 10:4).

one and twenty days--answering to the three weeks of Daniel's mourning (Dan 10:2).

Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.

help me--Michael, as patron of Israel before God (Dan 10:21; Dan 12:1), "helped" to influence the Persian king to permit the Jews' return to Jerusalem.

I remained--I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. GESENIUS translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.

Notes on the Bible, by Albert Barnes, [1834]
But the prince of the kingdom of Persia - In explaining this very difficult verse it may be proper (1) to consider the literal sense of the words; (2) to deduce the fair meaning of the passage as thus explained; and (3) to notice the practical truths taught. The word rendered "prince" - שׂר s'ar - means, properly, a leader, commander, chief, as of troops, Gen 21:22; of a king's body-guard, Gen 37:36; of cup-bearers, Gen 41:9; of a prison, Gen 39:21-22; of a flock, Gen 47:6. Then it means a prince, a noble, a chief in the state, Gen 12:15. In Dan 8:25, in the phrase "Prince of princes," it refers to God. So far as the word is concerned in the phrase "prince of the kingdom of Persia," it might refer to a prince ruling over that kingdom, or to a prime minister of the state; but the language also is such that it is applicable to an angelic being supposed to preside over a state, or to influence its counsels. If this idea is admitted; if it is believed that angels do thus preside over particular states, this language would properly express that fact. Gesenius (Lexicon) explains it in this passage as denoting the "chiefs, princes, and angels; i. e., the archangels acting as patrons and advocates of particular nations before God." That this is the proper meaning here as deduced from the words is apparent, for (a) it is an angel that is speaking, and it would seem most natural to suppose that he had encountered one of his own rank; (b) the mention of Michael who came to his aid - a name which, as we shall see, properly denotes an angel, leads to the same conclusion; (c) it accords, also, with the prevailing belief on the subject. Undoubtedly, one who takes into view all the circumstances referred to in this passage would most naturally understand this of an angelic being, having some kind of jurisdiction over the kingdom of Persia. What was the character of this "prince," however, whether he was a good or bad angel, is not intimated by the language. It is only implied that he had a chieftainship, or some species of guardian care over that kingdom - watching over its interests and directing its affairs. As he offered resistance, however, to this heavenly messenger on his way to Daniel, as it was necessary to counteract his plans, and as the aid of Michael was required to overcome his opposition, the fair construction is, that he belonged to the class of evil angels. Withstood me - Hebrew, "stood over against me." Vulgate, "restitit mihi." The fair meaning is, that he resisted or opposed him; that he stood over against him, and delayed him on his way to Daniel. In what manner he did this is not stated. The most obvious interpretation is, that, in order to answer the prayers of Daniel in respect to his people, it was necessary that some arrangement should be made in reference to the kingdom of Persia - influencing the government to be favorable to the restoration of the Jews to their own land; or removing some obstacles to such return - obstacles which had given Daniel such disquietude, and which had been thrown in his way by the presiding angel of that kingdom. One and twenty days - During the whole time in which Daniel was engaged in fasting and prayer Dan 10:2-3. The angel had been sent forth to make arrangements to secure the answer to his prayer when he began to pray, but had been delayed during all that time by the opposition which he had met with in Persia. That is, it required all that time to overcome the obstacles existing there to the accomplishment of these purposes, and to make those arrangements which were necessary to secure the result. Mean-time, Daniel, not knowing that these arrangements were in a process of completion, or that an angel was employed to secure the answer to his prayers, yet strong in faith, was suffered to continue his supplications with no intimation that his prayers were heard, or that he would be answered. How many arrangements may there be in progress designed to answer our prayers of which we know nothing! How many agents may be employed to bring about an answer! What mighty obstacles may be in a process of removal, and what changes may be made, and what influences exerted, while we are suffered to pray, and fast, and weep, amidst many discouragements, and many trials of our faith and patience! For a much longer period than Daniel was engaged in his devotions, may we be required often now to pray before the arrangements in the course of Providence shall be so far complete that we shall receive an answer to our supplications, for the things to be done may extend far into future months or years. But, lo, Michael, one of the chief princes - Margin, "the first." That is, the first in rank of the "princes," or the angels. In other words, Michael, the archangel." The proper meaning of this name (מיכאל mı̂ykâ'êl) is, "Who as God," and is a name given, undoubtedly, from some resemblance to God. The exact reason why it is given is not anywhere stated; but may it not be this - that one looking on the majesty and glory of the chief of the angels would instinctively ask, "Who, after all, is like God? Even this lofty angel, with all his glory, cannot be compared to the high and lofty One." Whatever may have been the reason of the appellation, however, the name in the Scriptures has a definite application, and is given to the chief one of the angels. Compare the notes at Jde 1:9. The word "Michael," as a proper name, occurs several times in the Scriptures, Num 13:13; Ch1 5:13; Ch1 6:40; Ch1 7:3; Ch1 8:16; Ch1 12:20; Ch1 27:18; Ch2 21:2; Ezr 8:8. It is used as applicable to an angel or archangel in the following places: Dan 10:13, Dan 10:21; Dan 12:1; Jde 1:9; Rev 12:7. Little more is known of him than (a) that he occupied the rank which entitled him to be called an archangel; and (b) that he sustained, in the time of Daniel, the relation of patron of Israel before God Dan 10:21. That an "angel" is referred to here is manifest, for, (1) It occurs in the account of transactions conducted by an angel. (2) The use of the word elsewhere leads to this supposition. (3) What is said to have been done is the appropriate work of an angel. This is apparent, because Gabriel, the speaker, says that what was done was beyond his power to accomplish. He was effectually resisted and thwarted by the counsels of Persia, until one of higher wisdom and rank than himself came to his aid. He could, therefore, have been no less than an angel, and was clearly a being of a higher rank than Gabriel himself. (4) The phrase "one of the chief princes" sustains this interpretation. It implies that he was one of those who held an exalted rank among those who are called "princes," and if this word in this connection denotes angels, then Michael was an angel, and one of the most exalted of the angels. This accords with the appellation given to him by Jude - "the archangel." Came to help me - He does not state in what way this was done, but it is fairly implied that it was by securing better counsels at the court of Persia - counsels more favorable to the Hebrews, and different from those which would have been carried out under the auspices of him who is called "the prince of Persia." There is nothing in the passage to forbid the supposition that it was by so influencing the mind of the king and his ministers as to dispose them to favor the return of the Jews, or to afford them facilities to rebuild their temple, or to remove some of the obstacles which would tend to prevent their restoration. And I remained there with the kings of Persia - The kings of Persia here, in the plural, must mean the rulers. There was properly but one king of that nation, though the name may have been given to subordinate rulers, or perhaps to those who had been kings in their own country, and whose countries had been subdued by the Persian arms, and who now resided, with more or less authority, at the Persian court. The phrase "I remained there" has been variously translated. The Vulgate renders it as in our version. The Greek, "And I left him (to wit, Michael) there with the prince of the kingdom of Persia." The Syriac, "And I was hindered there against the prince of the Persians." Luther, "Then obtained I the victory with the kings in Persia." Lengerke, "Then obtained I the ascendency (Vorrang) among the kings of Persia." That is, as he explains it, "I obtained the victory; I secured this result that my counsel in behalf of the Jewish people prevailed," p. 503. The same explanation is given by Geier, Gesenius, DeWette, Havernick. The word יתר yâthar properly means, to hang out and over; to be redundant; to remain or be left; to be over and above; to excel, etc. Hence, the notion in Niphal, of excelling others, of getting the ascendency, of obtaining a victory. This is, undoubtedly, the meaning here, for he was not left with the kings of Persia; he did not remain there. The true idea is, that by the help of Michael, who came to his aid, he was enabled so far to influence the Persian counsels against the purposes of him who is called the "prince of Persia," as to secure the favors for the Hebrew people which Daniel sought by prayer; and having done this, he came at once to him. The only delay in the case was what was caused by the purposes of the Persian court, and by the difficulty of securing such arrangements there as to favor the Hebrew people, and to facilitate their return to their own country. Having done this, he came at once to Daniel to announce the long series of events which would follow pertaining to his people, and in reference to which his mind had been so much affected during his protracted period of devotion. Such is the explanation of the literal meaning of this difficult passage. Now, in reference to the second point suggested as necessary to its proper interpretation its real meaning - the exact truth taught in it, the following remarks may be made: (1) There was early a prevailing opinion that special angels had the charge of individuals, as their guardians; and the same idea existed respecting nations, that their affairs were assigned to particular celestial beings. This notion among the Hebrews was found in this form - that they were "angels, or created" beings of exalted rank who thus presided over the affairs of men. Among the Greeks, and other pagan nations, the form which it took was, that they were gods or tutelary divinities, and hence, each people, each class, each family, each house, had its own god. The Hebrews never approximated to this opinion so far as to suppose that these beings were divine, or that they occupied the place of the supreme God - Jehovah - who was peculiarly their covenant God, and who was the only true God. They did admit the supposition, however, that there might be guardian angels of their own nation, and the same idea seems to have prevailed among them in regard to other nations. This is clearly the idea in the passage before us, that while Michael was, in a peculiar sense, entrusted with the affairs of the Hebrew people, there were intelligent invisible beings of angelic rank who presided over other nations, and who influenced their counsels. It does not appear by any means that it was supposed that in all cases these were good beings, for the counsels of the nations were too often malignant and evil to admit of this supposition. In the ease before us, it is evidently supposed that the influence of the presiding angel of Persia was adverse to what was right, and such as should be counteracted by one who came from heaven. Compare the notes at Eph 2:2. (2) No one can demonstrate that this is not so. The existence of wicked angels is no more incredible in itself than the existence of wicked men, and that they should influence nations and rulers is in itself no more improbable than that distinguished statesmen should. There may be, indeed, no foundation for the opinion that particular angels axe assigned to particular individuals or nations, as peculiar guardians; but it may be true, notwithstanding, that some one of these fallen spirits for if there are any such beings at all, they are numerous - may have special influence over a particular individual or nation. If it be said that we know too little about this to enable us to make any positive statements in favor of this opinion, it should also be said that we know too little to enable us to make any positive statements against it; and for aught anyone can prove, it may be so. No one has a right to assume that it is not so; no one can demonstrate that it is not so. It may be said further, that things look as if this were so. There are many influences on nations and individuals; many things that occur that can be most easily accounted for on the supposition that there is such an agency from some invisible quarter. If we admit the reality of such influence, and such interpositions, the things which occur are more easily explained than if we deny it. There are measures taken; plans proposed; influences exerted; schemes adopted - there are things from an unseen quarter to give prosperity, or to thwart the best laid plans, that cannot be well explained without the supposition of such an interference; things which perplex all philosophers and all historians in accounting for them; things which cannot be anticipated or explained on any known principles of human nature. If we admit the reality of the influence of invisible beings, as in the case before us, the solution becomes comparatively easy; at least we find phenomena just such as we should expect on such a supposition. (3) It may be added, also, in regard to the particular case before us (a) that the counsels against the Jews to prevent their return to their own land, and to embarrass them, were such as we should anticipate on the supposition that an evil angel - an enemy of God and his people - had influenced the Persian rulers; and (b) that the changes wrought in those counsels in favor of the Jews, facilitating their return to their own land, were such as we should expect to find on the supposition that those counsels and plans were overruled and changed by the interposition say of Gabriel and Michael. And similar events often happen. There are such changes in the counsels of nations, and in the minds of rulers, as would occur on the supposition that superior beings were engaged in thwarting evil plans, and influencing those who have the power to do right. In reference to the Jews in their exile, there had been a long series of acts of opposition and oppression pursued by the governments of the East, as if under the direction of some malignant spirit; then a series of acts in their favor followed, as if the change had been brought about by the interposition of some benignant angel. These facts are the historical basis on which the representation is here made. In reference to the third point suggested pertaining to this passage - the practical truths taught that may be of use to us - it may be remarked that the great truth is, that the answer to prayer is often delayed, not by any indisposition on the part of God to answer it, and not by any purpose not to answer it, and not by the mere intention of trying our faith, but "by the necessary arrangements to bring it about." It is of such a nature that it cannot be answered at once. It requires time to make important changes; to influence the minds of men; to remove obstacles; to raise up friends; to put in operation agencies that shall secure the thing desired. There is some obstacle to be overcome. There is some plan of evil to be checked and stayed. There is some agency to be used which is not now in existence, and which is to be created. The opposition of the "prince of Persia" could not be overcome at once, and it was necessary to bring in the agency of a higher power - that of Michael - to effect the change. This could not be done in a moment, a day, or a week, and hence, the long delay of three "full weeks" before Daniel had an assurance that his prayers would be answered. So it often happens now. We pray for the conversion of a child; yet there may be obstacles to his conversion, unseen by us, which are to be patiently removed, and perhaps by a foreign influence, before it can be done. Satan may have already secured a control over his heart, which, is to be broken gradually, before the prayer shall be answered. We pray for the removal of the evils of intemperance, of slavery, of superstition, of idolatry; yet these may be so interlocked with the customs of a country, with the interests of men, and with the laws, that they cannot be at once eradicated except by miracle, and the answer to the prayer seems to be long delayed. We pray for the universal spread of the gospel of Christ; yet how many obstacles are to be overcome, and how many arrangements made, before this prayer can be fully answered; and how many tears are to be shed, and perils encountered, and lives sacrificed, before the prayer of the church shall be fully answered, and the earth shall be filled with the knowledge of the Lord. The duty, then, which is taught, is that of patience, of perseverance, of faith in God, of a firm belief that he is true to all his promises, and that he is a hearer of prayer - though the blessing seems long delayed.

Notes on the Bible, by Albert Barnes, [1834]

But the prince of the kingdom of Persia - In explaining this very difficult verse it may be proper

(1) to consider the literal sense of the words;

(2) to deduce the fair meaning of the passage as thus explained; and

(3) to notice the practical truths taught.

The word rendered "prince" - שׂר s'ar - means, properly, a leader, commander, chief, as of troops, Gen 21:22; of a king's body-guard, Gen 37:36; of cup-bearers, Gen 41:9; of a prison, Gen 39:21-22; of a flock, Gen 47:6. Then it means a prince, a noble, a chief in the state, Gen 12:15. In Dan 8:25, in the phrase "Prince of princes," it refers to God. So far as the word is concerned in the phrase "prince of the kingdom of Persia," it might refer to a prince ruling over that kingdom, or to a prime minister of the state; but the language also is such that it is applicable to an angelic being supposed to preside over a state, or to influence its counsels. If this idea is admitted; if it is believed that angels do thus preside over particular states, this language would properly express that fact. Gesenius (Lexicon) explains it in this passage as denoting the "chiefs, princes, and angels; i. e., the archangels acting as patrons and advocates of particular nations before God." That this is the proper meaning here as deduced from the words is apparent, for

(a) it is an angel that is speaking, and it would seem most natural to suppose that he had encountered one of his own rank;

(b) the mention of Michael who came to his aid - a name which, as we shall see, properly denotes an angel, leads to the same conclusion;

(c) it accords, also, with the prevailing belief on the subject.

Undoubtedly, one who takes into view all the circumstances referred to in this passage would most naturally understand this of an angelic being, having some kind of jurisdiction over the kingdom of Persia. What was the character of this "prince," however, whether he was a good or bad angel, is not intimated by the language. It is only implied that he had a chieftainship, or some species of guardian care over that kingdom - watching over its interests and directing its affairs. As he offered resistance, however, to this heavenly messenger on his way to Daniel, as it was necessary to counteract his plans, and as the aid of Michael was required to overcome his opposition, the fair construction is, that he belonged to the class of evil angels.

Withstood me - Hebrew, "stood over against me." Vulgate, "restitit mihi." The fair meaning is, that he resisted or opposed him; that he stood over against him, and delayed him on his way to Daniel. In what manner he did this is not stated. The most obvious interpretation is, that, in order to answer the prayers of Daniel in respect to his people, it was necessary that some arrangement should be made in reference to the kingdom of Persia - influencing the government to be favorable to the restoration of the Jews to their own land; or removing some obstacles to such return - obstacles which had given Daniel such disquietude, and which had been thrown in his way by the presiding angel of that kingdom.

One and twenty days - During the whole time in which Daniel was engaged in fasting and prayer Dan 10:2-3. The angel had been sent forth to make arrangements to secure the answer to his prayer when he began to pray, but had been delayed during all that time by the opposition which he had met with in Persia. That is, it required all that time to overcome the obstacles existing there to the accomplishment of these purposes, and to make those arrangements which were necessary to secure the result. Mean-time, Daniel, not knowing that these arrangements were in a process of completion, or that an angel was employed to secure the answer to his prayers, yet strong in faith, was suffered to continue his supplications with no intimation that his prayers were heard, or that he would be answered. How many arrangements may there be in progress designed to answer our prayers of which we know nothing! How many agents may be employed to bring about an answer! What mighty obstacles may be in a process of removal, and what changes may be made, and what influences exerted, while we are suffered to pray, and fast, and weep, amidst many discouragements, and many trials of our faith and patience! For a much longer period than Daniel was engaged in his devotions, may we be required often now to pray before the arrangements in the course of Providence shall be so far complete that we shall receive an answer to our supplications, for the things to be done may extend far into future months or years.

But, lo, Michael, one of the chief princes - Margin, "the first." That is, the first in rank of the "princes," or the angels. In other words, Michael, the archangel." The proper meaning of this name (מיכאל mı̂ykâ'êl) is, "Who as God," and is a name given, undoubtedly, from some resemblance to God. The exact reason why it is given is not anywhere stated; but may it not be this - that one looking on the majesty and glory of the chief of the angels would instinctively ask, "Who, after all, is like God? Even this lofty angel, with all his glory, cannot be compared to the high and lofty One." Whatever may have been the reason of the appellation, however, the name in the Scriptures has a definite application, and is given to the chief one of the angels. Compare the notes at Jde 1:9. The word "Michael," as a proper name, occurs several times in the Scriptures, Num 13:13; Ch1 5:13; Ch1 6:40; Ch1 7:3; Ch1 8:16; Ch1 12:20; Ch1 27:18; Ch2 21:2; Ezr 8:8. It is used as applicable to an angel or archangel in the following places: Dan 10:13, Dan 10:21; Dan 12:1; Jde 1:9; Rev 12:7. Little more is known of him than

(a) that he occupied the rank which entitled him to be called an archangel; and

(b) that he sustained, in the time of Daniel, the relation of patron of Israel before God Dan 10:21.

That an "angel" is referred to here is manifest, for,

(1) It occurs in the account of transactions conducted by an angel.

(2) The use of the word elsewhere leads to this supposition.

(3) What is said to have been done is the appropriate work of an angel. This is apparent, because Gabriel, the speaker, says that what was done was beyond his power to accomplish. He was effectually resisted and thwarted by the counsels of Persia, until one of higher wisdom and rank than himself came to his aid. He could, therefore, have been no less than an angel, and was clearly a being of a higher rank than Gabriel himself.

(4) The phrase "one of the chief princes" sustains this interpretation. It implies that he was one of those who held an exalted rank among those who are called "princes," and if this word in this connection denotes angels, then Michael was an angel, and one of the most exalted of the angels. This accords with the appellation given to him by Jude - "the archangel."

Came to help me - He does not state in what way this was done, but it is fairly implied that it was by securing better counsels at the court of Persia - counsels more favorable to the Hebrews, and different from those which would have been carried out under the auspices of him who is called "the prince of Persia." There is nothing in the passage to forbid the supposition that it was by so influencing the mind of the king and his ministers as to dispose them to favor the return of the Jews, or to afford them facilities to rebuild their temple, or to remove some of the obstacles which would tend to prevent their restoration.

And I remained there with the kings of Persia - The kings of Persia here, in the plural, must mean the rulers. There was properly but one king of that nation, though the name may have been given to subordinate rulers, or perhaps to those who had been kings in their own country, and whose countries had been subdued by the Persian arms, and who now resided, with more or less authority, at the Persian court. The phrase "I remained there" has been variously translated. The Vulgate renders it as in our version. The Greek, "And I left him (to wit, Michael) there with the prince of the kingdom of Persia." The Syriac, "And I was hindered there against the prince of the Persians." Luther, "Then obtained I the victory with the kings in Persia." Lengerke, "Then obtained I the ascendency (Vorrang) among the kings of Persia." That is, as he explains it, "I obtained the victory; I secured this result that my counsel in behalf of the Jewish people prevailed," p. 503.

The same explanation is given by Geier, Gesenius, DeWette, Havernick. The word יתר yâthar properly means, to hang out and over; to be redundant; to remain or be left; to be over and above; to excel, etc. Hence, the notion in Niphal, of excelling others, of getting the ascendency, of obtaining a victory. This is, undoubtedly, the meaning here, for he was not left with the kings of Persia; he did not remain there. The true idea is, that by the help of Michael, who came to his aid, he was enabled so far to influence the Persian counsels against the purposes of him who is called the "prince of Persia," as to secure the favors for the Hebrew people which Daniel sought by prayer; and having done this, he came at once to him. The only delay in the case was what was caused by the purposes of the Persian court, and by the difficulty of securing such arrangements there as to favor the Hebrew people, and to facilitate their return to their own country. Having done this, he came at once to Daniel to announce the long series of events which would follow pertaining to his people, and in reference to which his mind had been so much affected during his protracted period of devotion.

Such is the explanation of the literal meaning of this difficult passage. Now, in reference to the second point suggested as necessary to its proper interpretation its real meaning - the exact truth taught in it, the following remarks may be made:

(1) There was early a prevailing opinion that special angels had the charge of individuals, as their guardians; and the same idea existed respecting nations, that their affairs were assigned to particular celestial beings. This notion among the Hebrews was found in this form - that they were "angels, or created" beings of exalted rank who thus presided over the affairs of men. Among the Greeks, and other pagan nations, the form which it took was, that they were gods or tutelary divinities, and hence, each people, each class, each family, each house, had its own god. The Hebrews never approximated to this opinion so far as to suppose that these beings were divine, or that they occupied the place of the supreme God - Jehovah - who was peculiarly their covenant God, and who was the only true God. They did admit the supposition, however, that there might be guardian angels of their own nation, and the same idea seems to have prevailed among them in regard to other nations. This is clearly the idea in the passage before us, that while Michael was, in a peculiar sense, entrusted with the affairs of the Hebrew people, there were intelligent invisible beings of angelic rank who presided over other nations, and who influenced their counsels. It does not appear by any means that it was supposed that in all cases these were good beings, for the counsels of the nations were too often malignant and evil to admit of this supposition. In the ease before us, it is evidently supposed that the influence of the presiding angel of Persia was adverse to what was right, and such as should be counteracted by one who came from heaven. Compare the notes at Eph 2:2.

(2) No one can demonstrate that this is not so. The existence of wicked angels is no more incredible in itself than the existence of wicked men, and that they should influence nations and rulers is in itself no more improbable than that distinguished statesmen should. There may be, indeed, no foundation for the opinion that particular angels axe assigned to particular individuals or nations, as peculiar guardians; but it may be true, notwithstanding, that some one of these fallen spirits for if there are any such beings at all, they are numerous - may have special influence over a particular individual or nation. If it be said that we know too little about this to enable us to make any positive statements in favor of this opinion, it should also be said that we know too little to enable us to make any positive statements against it; and for aught anyone can prove, it may be so. No one has a right to assume that it is not so; no one can demonstrate that it is not so.

It may be said further, that things look as if this were so. There are many influences on nations and individuals; many things that occur that can be most easily accounted for on the supposition that there is such an agency from some invisible quarter. If we admit the reality of such influence, and such interpositions, the things which occur are more easily explained than if we deny it. There are measures taken; plans proposed; influences exerted; schemes adopted - there are things from an unseen quarter to give prosperity, or to thwart the best laid plans, that cannot be well explained without the supposition of such an interference; things which perplex all philosophers and all historians in accounting for them; things which cannot be anticipated or explained on any known principles of human nature. If we admit the reality of the influence of invisible beings, as in the case before us, the solution becomes comparatively easy; at least we find phenomena just such as we should expect on such a supposition.

(3) It may be added, also, in regard to the particular case before us

(a) that the counsels against the Jews to prevent their return to their own land, and to embarrass them, were such as we should anticipate on the supposition that an evil angel - an enemy of God and his people - had influenced the Persian rulers; and

(b) that the changes wrought in those counsels in favor of the Jews, facilitating their return to their own land, were such as we should expect to find on the supposition that those counsels and plans were overruled and changed by the interposition say of Gabriel and Michael.

And similar events often happen. There are such changes in the counsels of nations, and in the minds of rulers, as would occur on the supposition that superior beings were engaged in thwarting evil plans, and influencing those who have the power to do right. In reference to the Jews in their exile, there had been a long series of acts of opposition and oppression pursued by the governments of the East, as if under the direction of some malignant spirit; then a series of acts in their favor followed, as if the change had been brought about by the interposition of some benignant angel. These facts are the historical basis on which the representation is here made.

In reference to the third point suggested pertaining to this passage - the practical truths taught that may be of use to us - it may be remarked that the great truth is, that the answer to prayer is often delayed, not by any indisposition on the part of God to answer it, and not by any purpose not to answer it, and not by the mere intention of trying our faith, but "by the necessary arrangements to bring it about." It is of such a nature that it cannot be answered at once. It requires time to make important changes; to influence the minds of men; to remove obstacles; to raise up friends; to put in operation agencies that shall secure the thing desired. There is some obstacle to be overcome. There is some plan of evil to be checked and stayed. There is some agency to be used which is not now in existence, and which is to be created. The opposition of the "prince of Persia" could not be overcome at once, and it was necessary to bring in the agency of a higher power - that of Michael - to effect the change.

This could not be done in a moment, a day, or a week, and hence, the long delay of three "full weeks" before Daniel had an assurance that his prayers would be answered. So it often happens now. We pray for the conversion of a child; yet there may be obstacles to his conversion, unseen by us, which are to be patiently removed, and perhaps by a foreign influence, before it can be done. Satan may have already secured a control over his heart, which, is to be broken gradually, before the prayer shall be answered. We pray for the removal of the evils of intemperance, of slavery, of superstition, of idolatry; yet these may be so interlocked with the customs of a country, with the interests of men, and with the laws, that they cannot be at once eradicated except by miracle, and the answer to the prayer seems to be long delayed. We pray for the universal spread of the gospel of Christ; yet how many obstacles are to be overcome, and how many arrangements made, before this prayer can be fully answered; and how many tears are to be shed, and perils encountered, and lives sacrificed, before the prayer of the church shall be fully answered, and the earth shall be filled with the knowledge of the Lord. The duty, then, which is taught, is that of patience, of perseverance, of faith in God, of a firm belief that he is true to all his promises, and that he is a hearer of prayer - though the blessing seems long delayed.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
prince of (Dan 10:20) The intimation is clear that as the holy angels are sent forth in behalf of the heirs of salvation, so demons are concerned in behalf of the world-system of Satan. (Joh 7:7); (Rev 13:8).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Withstood me - God suffered the wicked counsels of Cambyses to take place awhile; but Daniel by his prayers, and the angel by his power, overcame him at last: and this very thing laid a foundation of the ruin of the Persian monarchies. Michael - Michael here is commonly supposed to mean Christ. I remained - To counter - work their designs against the people of God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But the prince of the kingdom of Persia withstood me - I think it would go far to make a legend or a precarious tale of this important place to endeavor to maintain that either a good or evil Angel Is intended here. Cyrus alone was the prince of Persia, and God had destined him to be the deliverer of his people; but there were some matters, of which we are not informed, that caused him to hesitate for some time. Fearing, probably, the greatness of the work, and not being fully satisfied of his ability to execute it, he therefore for a time resisted the secret inspirations which God had sent him. The opposition might be in reference to the building of the temple. But lo, Michael - Gabriel, who speaks, did not leave Cyrus till Michael came to take his place. Michael, he who is like God, sometimes appears to signify the Messiah, at other times the highest or chief archangel. Indeed there is no archangel mentioned in the whole Scripture but this one. See Jde 1:9; Rev 12:7.

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¹ And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

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.

² In those days I Daniel was mourning three full weeks.

⁴ And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

¹² Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

² Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

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.

⁷ And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

⁹ Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

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.

¹³ But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

⁸ And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males.

² And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel.

¹⁸ Of Judah, Elihu, one of the brethren of David: of Issachar, Omri the son of Michael:

²⁰ As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.

¹⁶ And Michael, and Ispah, and Joha, the sons of Beriah;

³ And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.

⁴⁰ The son of Michael, the son of Baaseiah, the son of Malchiah,

¹³ And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.

¹³ Of the tribe of Asher, Sethur the son of Michael.

⁹ Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

² In those days I Daniel was mourning three full weeks.
³ I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

²⁵ And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.

¹⁵ The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house.

⁶ The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.

²¹ But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.
²² And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

⁹ Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

³⁶ And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.

²² And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

⁸ And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

⁷ The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.

²⁰ Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.

⁷ And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

⁹ Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.