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, Genesis 21:22; of a king's body-guard, Genesis 37:36; of cup-bearers, Genesis 41:9; of a prison, Genesis 39:21-22; of a flock, Genesis 47:6. Then it means a prince, a noble, a chief in the state, Genesis 12:15. In Daniel 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 Daniel 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, Numbers 13:13; 1 Chronicles 5:13; 1 Chronicles 6:40; 1 Chronicles 7:3; 1 Chronicles 8:16; 1 Chronicles 12:20; 1 Chronicles 27:18; 2 Chronicles 21:2; Ezra 8:8. It is used as applicable to an angel or archangel in the following places: Daniel 10:13, Daniel 10:21; Daniel 12:1; Jde 1:9; Revelation 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 Daniel 10:21.

continued...

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; Revelation 12:7.

But the prince of the kingdom of Persia withstood me one and twenty days,.... Which was just the time Daniel had been mourning and fasting, Daniel 10:2, and the angel had had his instructions to acquaint him with the Lord's answer to his prayers: by "the prince of the kingdom of Persia" is not to be understood the then reigning king of Persia, Cyrus, or his son Cambyses; who either of them would have been called rather king of Persia; nor were they able to withstand an angel, and such an one as Gabriel; nor is a good angel meant, the tutelar one of this kingdom; for it cannot be reasonably thought that good angels should militate against one another; but an evil angel, either Satan, the prince and god of this world, or one of his principal angels under him, employed by him to do what mischief he could in the court of Persia, against the people of God, the Jews; and with this sense agree the contests ascribed to Satan and the Angel of the Lord concerning Joshua, Zechariah 3:1 and to Michael and the devil disputing about the body of Moses, Jde 1:9 and to Michael and his angels, and the devil and his angels, warring in heaven, Revelation 12:7, now Gabriel's business in the court of Persia was to work upon the minds of the king of Persia and his nobles, and to influence their counsels, and put them on such measures as would be in favour of the Jews, and be encouraging to them to go on in the rebuilding of their city and temple: in this he was withstood and opposed by an evil spirit that counterworked him; by exasperating the spirit of Cambyses against them; by stirring up the Samaritans to corrupt the Persian courtiers with gifts, to take their part against the Jews; and by influencing them to accept of their gifts, and act in their favour; and this business on the angel's hands, to oppose these measures, detained him at the Persian court for the three weeks Daniel had been fasting and praying:

but, lo, Michael one of the chief Princes, came to help me; called in the New Testament an Archangel, the Prince of angels, the Head of all principality and power; and is no other than Christ the Son of God, an uncreated Angel; who is "one", or "the first of the chief Princes" (x), superior to angels, in nature, name, and office; he came to "help" Gabriel, not as a fellow creature, but as the Lord of hosts; not as a fellow soldier, but as General of the armies in heaven and earth, as superior to him in wisdom and strength; and he helped him by giving him fresh counsels, orders, and instructions, which he following succeeded:

and I remained there with the kings of Persia; with the king of Persia and his nobles, putting into execution the orders Michael had given him, and so baffled the designs of the evil spirit; and this retarded him from being with the prophet one and twenty days. The Septuagint and Arabic versions very wrongly render the words, "and I left him there with the kings of Persia"; as if Michael was left there by Gabriel, whereas it was just the reverse.

(x) "primus", Junius & Tremellius.

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

(h) Meaning Cambyses, who reigned in his father's absence, and did not only for this time hinder the building of the temple, but would have further raged, if God had not sent me to resist him: and therefore I have stayed for the profit of the Church.

(i) Even though God could by one angel destroy all the world, yet to assure his children of his love he sends forth double power, even Michael, that is, Christ Jesus the head of angels.

10:13 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.

chief: or, first

Margin prince of

Dan 10:20.

The intimation is clear that as the holy angels are sent forth in behalf of the heirs of salvation, Song demons are concerned in behalf of the world-system of Satan. Jn 7:7 Rev 13:8.

13. 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" (Da 10:12), the good angel did not come to him until more than three weeks had elapsed (Da 10:4).

one and twenty days-answering to the three weeks of Daniel's mourning (Da 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 (Da 10:21; 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.

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.