Albert Barnes Commentary Daniel 10:21

"But I will tell thee that which is inscribed in the writing of truth: and there is none that holdeth with me against these, but Michael your prince." — Daniel 10:21 (ASV)

But I will show you what is noted in the scripture of truth – The word “noted” here means “written” or “recorded.” The “scripture of truth” means the true writing, and the reference is undoubtedly to the Divine purposes or decrees in this matter, for:

1. There is no other writing where these things were then found.

2. The angel came to make known what could be known in no other way, and therefore what was not yet found in any book to which humans had access.

3. This language accords with common representations in the Scriptures respecting future events.

They are described as written down in a book that is in the hands of God, in which are recorded all future events—the names of those who will be saved, and all the deeds of humankind. (Malachi 3:16; Psalms 139:16; Revelation 5:1).

The representation is figurative, of course. The meaning is that, in the view of the Divine mind, all future events are as certain as if they were actually recorded as history, or as if they were now all written down.

The angel came that he might unfold a portion of that volume and disclose the contents of its secret pages; that is, to describe an important series of events of great interest to the Jewish people and to the world at large.

And there is none that holdeth with me in these things – The margin reads, “strengtheneth himself.” So the Hebrew. The idea is that there was no one who rendered aid in this matter, or who stood by him and would accomplish the designs he was meditating on their behalf pertaining to Persia.

The angel saw that there were powerful influences against the interests of the Hebrew people at work in the court of Persia and that it was necessary that these should be counteracted.

Unless this was done, fearful calamities would come upon the Jewish people, and they would be subjected to great embarrassments in their efforts to rebuild their city and temple. And he says that there was no one whose aid could be permanently and certainly relied on but that of Michael.

He himself was to return to the court of Persia to endeavor to counteract the influence of the “prince of Persia.”

But, as in the former case when on his way to Daniel (Daniel 10:13), he would not have been able to counteract the machinations of that prince if it had not been for the interposition of Michael.

So he felt now that reliance was still to be placed on Michael’s assistance in the matter.

But Michael your prince – See the notes at Daniel 10:13. He is the patron or guardian of your people and their interests.

The idea intended to be conveyed here undoubtedly is that Michael was a guardian angel for the Jewish people. He had special charge of their affairs; his interposition could be depended on in times of trouble and danger; and, under him, their interests would be safe.

No one can prove that this is not so. And as on earth some of the most important favors that we enjoy are conferred by the instrumentality of others—as we are often defended by them when in danger, as we are counseled and directed by them, as God raises up for the orphan, the widow, the mentally ill, the sorrowful, and the feeble, those of wealth, power, and learning who can better guard their interests than they could themselves, and as these relations are often sustained and these favors conferred by those who are invisible to the recipients—so it gives, in a higher sense, a new beauty to the arrangements of the universe to suppose that this benevolent office is often undertaken and discharged by angelic beings.

Thus they may defend us from danger, ward off the designs of our enemies, defeat their machinations, and save us from numberless evils that would otherwise come upon us.

This view receives additional confirmation if it is admitted that there are evil angels and that they seek the ruin of humankind.

They are malignant; they tempt the human race; they have power far superior to our own. They can set in operation a train of evil influences which we can neither foresee nor counteract, and they can excite the minds of wicked people to do us injury in a way which we cannot anticipate and against which we cannot defend ourselves.

In these circumstances, anyone can perceive that there is harmony and propriety in the supposition that there are good beings of a higher order who feel an interest in human welfare, and who come to us on their benevolent errand to defend us from danger, and to aid us in our efforts to escape from the perils of our fallen condition and to reach the kingdom of heaven.