Key Text: Dan. 10:19

Study Focus: Eph. 6:12, Daniel 10, Ezra 4:1–5, Josh. 5:13–15, Rev. 1:12–18, Col. 2:15, Rom. 8:37–39.

Introduction: Two themes in this week’s lesson deserve further comment. One is the invisible war that unfolds behind the scenes of the great conflict. The other theme that emerges is the assurance that in this war we are not alone. A victorious prince stands up to fight in our behalf.

Lesson Themes:

1. An Invisible War. One of the most somber aspects of the great conflict between good and evil is the invisible war that takes place in the spiritual realm. We see a snapshot of this reality in the evil forces that were influencing the Persian king to thwart God’s plan to rebuild Jerusalem.

2. A Victorious Prince. While the conflict rages, God’s people are not alone. A powerful and victorious heavenly prince stands up to fight the evil forces on behalf of God’s people and bring God’s plan to fruition.

Life Application: The biggest battle of our lives is not against visible enemies of flesh and blood, but “against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Eph. 6:12, NKJV). Although from a human perspective, this battle can be an uneven conflict in which it appears that the odds are often against us, we have nothing to fear. Jesus fights this battle for us and alongside us and gives us the assurance of victory.

Part II: Commentary

Let us take a more in-depth look at this lesson’s themes as outlined above:

1. An Invisible War. Daniel 10 introduces the final vision of the book, which comprises chapters 10–12. It is 536 B.C., the third year of Cyrus, king of Persia. About fifty thousand Jews have returned to their homeland (Ezra 2), and as they set out to rebuild the temple, insurmountable opposition arises. When the Samaritans are refused participation in the reconstruction project, they become bitter enemies of the Jews. They write letters to Cyrus portraying the Jews as a seditious people and so persuade the king to bring the construction work to a halt (Ezra 4:6–16, 23, 24). Informed of the situation of his fellows Jews, Daniel once again resorts to fasting and prayer. For twenty-one days, he prays and fasts on behalf of the returnees. God responds with the vision of a “great war” in which the curtain is lifted that veils the unseen realities from the seen. The prophet is allowed to catch a glimpse of the heavenly war that goes on behind the earthly battles. As the vision unfolds, Daniel soon learns that the opposition to the reconstruction of temple is not restricted to the idiosyncrasies of human rulers. Indeed, the political events involving the Jews, the Samaritans, and the Persians reflected an invisible war between the angels of God and evil powers. This close relationship between what happens in heaven and on earth is one of the distinctive features of apocalyptic prophecy. So, the angel discloses to Daniel that there has been a battle between Michael and the prince of Persia, a battle that will persist with Greece and, by implication, will continue amid the military conflicts between the kings of the North and the South (Daniel 11). As we proceed with this study, let us consider some of the elements involved in this war. One of the heavenly beings, most likely Gabriel, tells the prophet Daniel that the prince of Persia resisted him for twenty-one days until Michael came to help him (Dan. 10:13). At this point, we have to determine whether the prince of Persia, who dared to stand against an angel of God, was a human ruler or a spiritual power. Some scholars argue that the prince of Persia was Cambyses, the son of Cyrus, who was the King of Babylon and coregent with his father during this time. Cambyses, known to be hostile to foreign religions, has been understood as the ruler who brought the reconstruction of the temple to a stop. However, it is difficult to conceive of a human king opposing an angel of God to the point that Michael must intervene. But a stronger argument for a supernatural prince lies in the parallel usage of the word for the “prince” (sar) of Persia and Michael, the “prince” (sar) who represents God’s people. So, because of this contrast and opposition, the prince of Persia must have been a malevolent being acting in opposition to Michael, the heavenly prince. Therefore, the “great war” here described is a war between Satan, the prince of darkness—who represents the interests of the earthly enemies of God’s people—and Christ, the great prince who represents the people of God. This war lies at the heart of the great conflict between good and evil, which becomes visible in the political, social, and religious evils that befall the world. However, as the demonic forces increase their opposition to God’s angels and move earthly powers to attack God’s people, Michael, the “great prince,” steps in to protect and save God’s people (Dan. 12:1). To Him we now turn.

2. A Victorious Prince. When Michael appears in the Bible, it is always in contexts of conflict. In Daniel 10, He is fighting against the malevolent prince of Persia; in Daniel 12, He stands up to deliver God’s people in the closing scenes of the great conflict; in Jude, He contends with the devil for the body of Moses; and in Revelation 12, Michael fights with the dragon. So, it seems clear that Michael is the heavenly warrior who represents the forces of good against the powers of evil. In order to have a better appreciation for Michael’s nature and identity, one should bear in mind that one of the most striking depictions of God in the Bible is that of a warrior. He is called the “The LORD mighty in battle” (Ps. 24:8) and the warrior (Exod. 15:3). Many psalms celebrate the Lord as a victorious warrior (Psalm 68). Thus, God fights the enemies of His people, such as the Egyptians, the Canaanites, the Assyrians, and the Babylonians. He may even be seen as fighting against His own people by delivering them into enemy hands when they break His covenant. The picture of God as a warrior also brings eschatological hope, however, because in the future God will fight against the nations that have oppressed His people (Zech. 14:3). It is instructive to note that in contexts in which God is depicted as a warrior, some form of the interjection “Who is like God?” appears (Exod. 15:11; Jer. 50:44; Ps. 35:10; Ps. 71:19; Ps. 77:13; Ps. 89:6, 8; Micah 7:18). So, it is not by accident that Michael means “Who is like God?” The meaning of His name suggests close identification with God, which coheres with the function of Michael as a divine warrior. As such, He resembles God to a degree that no other heavenly being or created angel could ever do. For this reason, Michael in Daniel must be identified with the pre-incarnate Christ, the eternal Son of God. Significantly, John the Baptist upon first sight understood Jesus as a warrior with a winnowing fan in His hand who will burn up the chaff with unquenchable fire (Matt. 3:12). Later, John thought he was mistaken because Jesus was expelling demons and healing the sick instead of waging war against His people’s enemies. But John got word from his disciples that confirmed his initial impression. Jesus was indeed the divine warrior who was battling the spiritual forces of evil. Later on, Jesus’ fiercest battle took place on the cross, where He achieved the greatest victory over evil, not by killing but by dying. On the cross He “disarmed principalities and powers” and triumphed over them (Col. 2:15, NKJV). After His resurrection, Jesus ascended to heaven as a victorious warrior showing the spoils of war in a cosmic parade (Eph. 4:7, 8; Psalm 68; Psalm 24). We have the sacred duty to carry on the battle alongside our Supreme Commander. Like Jesus, we must fight this spiritual battle not by killing but by dying. Our weapons are not guns and bombs, but faith and the Word of God (Eph. 6:10–18). We battle not only external forces, but the sin that lies in our hearts. However, “in all these things we are more than conquerors through Him who loved us” (Rom. 8:37, NKJV). Let us continue to fight until the day when Michael will come and destroy evil in all its manifestations.

Part III: Life Application

Imagine this scene: as you visit a photo gallery, you see an awkward picture of a middle-aged man. His face is contorted. His lips are contracted. His fists are clenched. His face is full of wrinkles, not because of age but because of anger. As you look at that picture, you become absolutely convinced that whomever it may portray, it is someone you could never wish to be friends with. You just feel happy because that man is no more than a lifeless picture on display. Then a guide approaches you, identifies that person, and explains the context of the picture. Actually, the picture shows a close-up of an attorney. He was in a court session defending an old widow. The woman was about to lose her only piece of land to a big company. By means of legal maneuvers, the lawyers of that company were attempting to take over her land. And the picture was taken at the very moment the attorney was using verbal and non-verbal arguments to convince the judge to decide in favor of that woman.

4. What difference does it make to have Jesus Christ as the warrior who fights on your behalf against the armies of Satan?