Daniel 10:13Meaning & Commentary from the Church Fathers

He appears to encourage the prophet, urging him not to sorrow over receiving repetitive revelations: the angel affirms the might of that which is to come or seeks to comfort the prophet. And ‘the voice of his speeches is as the voice of a multitude of men’—an awe-inspiring sight as well. Daniel loses his strength and then, during their exchange, experiences exhaustion again; perhaps the angel permits this weariness instead of causing it himself, as he previously reassured him: ‘Courage,’ and Daniel rose up. Did you notice the radiance of the angel? Do not imagine that Daniel was awestruck by mere metals like brass or gold. Who would be so captivated by their appearance? Here, light surrounds them. Since I have been sent, he states, I am here to remind you that you have not lost favor. ‘Your words have been heard, and I have come in response to your words.’ What was it that he sought in prayer? However, the angel does not disclose this or anything similar. Perhaps he was inquiring about the precise timing (of liberation) and what was to follow next. ‘The prince of the kingdom of Persia stood against me.’ Is he referring to a worldly leader? No, for he later mentions, ‘behold, the prince of Greece shall come.’ It seems to me that this prince is not among earthly leaders but resides within the celestial hierarchy. When the other angels could not oppose him, he reveals this to the prophet. The Jews, he states, are liberated. What is your further desire? And ‘behold, Michael, one of the chief princes, came to assist me; I remained there with the kings of Persia. And now I have come to inform you of what will transpire for your people in the latter days.’ Why did Michael delay his arrival by twenty days? It seems he intends to illustrate to the prophet that he is requesting unauthorized, impossible, and burdensome matters as if placing the angels in a difficult position. Therefore, Michael does not assist instantly or at the onset but later, suggesting that those who lived in later times were unworthy to return (the Jews). The angels are perturbed by this. ‘And I remained there,’ either to persuade or to deter. Yet, what angel would oppose when he hears of God's grace being bestowed? I believe this situation is depicted vividly, just as in another instance where it says, ‘who would entice Ahab' (2 Chronicles 18:19); and once more, ‘therefore turn away from Me, that My wrath may be kindled against them, and I will destroy them’ (Exodus 32:10). The prophet appears to challenge God, but ultimately, He does not endure resistance or coercion. It is similar here. And in another instance, it is stated, ‘Let Me go, for the dawn has risen’ (Genesis 32:26); and regarding the angel and the donkey: ‘if she would not turn from Me’ (Numbers 22:33); and again, ‘only to his face will I look favorably’ (Job 42:8). Thus, it is not suggested that the angel opposes God, but rather that the angels are displeased. Such was the authority of Daniel! And ‘I am here to reveal to you what shall occur for your people in the latter times.’ Observe how he, setting aside necessary matters, vindicates himself to the prophet. Daniel becomes weary once more, and the angel raises him up, stating, ‘Now I will return to confront the prince of Persia; and when I depart, behold, the prince of Greece comes.’ It may be that he is set to contend with someone opposing him due to future events, like those working against Macedonia; however, this is not yet certain. Do angels struggle and contend for the sake of humanity? Indeed— they deeply care for people. He is not yet certain, as if to convey: I am compelled to wrestle with him.

The angel further explained, “And behold, Michael, one of the chief princes, came to assist me.” His explanation was as follows: it pleased the divine will that the angels engage in loving conflict amongst themselves. In this dispute, one angel contended that the Jewish people ought to remain in servitude, a condition opposed by the freedom that the Jews cherished. Meanwhile, two other angels sought to facilitate the release of the Jews from their captivity, a request spurred by Daniel’s prayers. Alternatively, the same statement might also suggest that at the time of the Tower of Babel's confusion, an angel was assigned to each nation as its leader and guardian. In this way, the Jewish people were also given an angel, with Michael appointed as their protector. After seven decades of Babylonian captivity, as decreed by God’s judgment, Daniel turned to God seeking the return and liberation of his people. Until those seventy years had concluded, the prophet refrained from interceding for their release. The exodus of the Jews from Babylon faced opposition from Gabriel and Michael due to the ruler of Persia, who was grieved by the unfaithfulness of his own people. He took comfort in witnessing the faithful Israelites, the Prophets, and the righteous Jews. Additionally, he hoped that by remaining in Babylon, the Jews might instill virtues that would bring the Persians to a reverent faith. The conduct of Daniel and his three companions served as a compelling instance for this hope, as attested by the Babylonians who exclaimed, “There is no other God but the God of Shadrach, Meshach, and Abednego” (Dan. 3:96) when they beheld the miracle of the fiery furnace and witnessed Daniel's deliverance from the lion's den.

The ruler stood in opposition to him; this angel of Persia was loyal to the nation he oversaw, ensuring that it would not be freed from captivity. Although God had heard the prophet from the very first day that he set his heart to understand, it may be that the angel of God was not dispatched to deliver God’s mercy to him. Thus, for twenty-one days, the prince of Persia stood against him, listing the sins of the people of Judah to justify their captivity and prevent their release. Consequently, Michael, one of the chief angels, came to assist me. When the Persian angel obstructed your prayers, I was sent to you, who interceded before God. The angel Michael, who watches over the people of Israel, came to my aid. By the chief angels, we refer to the archangels. I remained there near the king of Persia, a title indicating the celestial being in charge, and it is revealed that I spent some time alongside Michael as he contended with the Persian ruler.

In the holy Gospel, the Lord tells His Apostles: "Take care that you do not despise one of these little ones, for their angels are in heaven to see the face of My Father in heaven" (Matthew 18:10). There are numerous similar references throughout the Sacred Scriptures. This indicates that each angel is assigned to guard, protect, and rescue us from the schemes of the evil one. Archangels oversee the nations, as taught by blessed Moses. The prophet Daniel also affirms this, as he refers to the prince of Persia and briefly mentions the prince of the Hellenes, designating Michael as the leader of the Israelites.

Therefore, interpreting Daniel's words along with others, we should inquire into why the prince of Persia appears to oppose the protector of God’s people. It is evident that angels, being pure and virtuous, lack the disturbances of passion and inherently obey divine prompts. Given this, how can the prince of Persia oppose the guardianship over the Israelites? A careful examination will reveal the truth behind this statement. The princes of Persia and Greece, assigned to look after their respective nations, felt sorrowed by the iniquity of the Israelites. They recognized that the Israelites were favored, yet they remained oblivious to the divine mystery that God, the Creator of all, had hidden. After the Incarnation of our Savior, as blessed Paul noted, "the manifold wisdom of God was made known through the church to the rulers and authorities in the heavenly realms" (Eph. 3:10). Therefore, ignorant of this revelation and witnessing God's immense care for Israel, those tasked with the stewardship of other nations were troubled, particularly as they observed that the Israelites, after receiving the law and the teachings of the prophets, and after enjoying divine care, behaved worse than those they were duty-bound to guide. The angel who visited Daniel conveyed to him, "And the prince of the kingdom of Persia opposed me for twenty-one days," meaning that throughout this time, I endeavored to convince him of the just care given to the Israelites, while Michael, "one of the chief angelic leaders," stood with me in defense. And I left him with the prince of Persia, as he noted.

This idea stems from Moses’ statement that each nation is assigned to an angel; as mentioned in Moses, when the Most High divided the nations and set the boundaries of peoples according to the number of the heavenly beings (Deuteronomy 32:8). If one were to question why one angel would not yield to another (Deuteronomy 32:8), my response would be that while there are significant disparities between them, both remain steadfast within the Divine order: one angel upheld the command of God that required the release of the Jews from captivity, irrespective of their repentance, while the other, citing the actions of the Jews, contended that justice necessitated their continued servitude. Given that God had promised liberation to the faithful, the angel argued that the command's fulfillment should be postponed, as the Jews had yet to repent and turn to prayer. The divine aversion to evil is confirmed by the example of Phinehas, whom God honored with the priesthood after he executed two judgments swiftly, indicating that He did not merely affirm goodness without regard for justice. Moreover, the law dictated that a Hebrew servant should be freed in the seventh year; if he refused, he was to be taken to the door of the tabernacle, where his ear would be pierced, and he would remain a servant forever (Ex. 21:6). However, when the time of their liberation arrived, the Jews showed little interest in being freed, possibly due to their desire to live among foreigners and to replicate their immoral behavior. Consequently, the angel representing Persia argued against granting the Jews freedom since even the law allowed emancipation only to those willing to be liberated and confirmed the judgment over those choosing to remain enslaved, standing firm not on inhumanity, but on justice. The opposing angel, however, juxtaposed justice with mercy, believing that God’s grace, which had destined the Jews for freedom despite their shortcomings, should prevail. Thus, the two angels debated in accordance with divine law: one as a foe of evil and the other as an embodiment of benevolence. Both are esteemed by God. Ultimately, mercy triumphed as goodness outweighed justice, rendering every judgment void in the presence of God's authority. It is not unusual for warriors to have disputes, with each side presenting their claims for justice, but it is the king's decision that resolves such conflicts. These events were orchestrated so that Daniel the prophet would understand he was heard, while the people, recognizing that God, by His promise and through the intercession of the righteous, was saving even the unworthy, might become more pure and long for their homeland, desiring to experience the great blessings of their true inheritance.