John Calvin 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)

I omit the interpretation of those who say that after the departure of the angel the prince of the Greeks came forward, because God ceased to provide assistance to the kingdom of the Persians. This is entirely different from the Prophet’s meaning, and we must hold to the explanation I have adopted.

The angel now adds the object of his mission—to make Daniel acquainted with what he will later relate. He again builds our confidence in his message, not only for the Prophet’s private benefit, but to assure all the pious that Daniel’s writings were free from any human delusion or invention, and that they were fully inspired from above. I will announce, therefore, what has been engraved, or sculpted, in the Scripture of truth. By this phrase, “the Scripture of truth,” he undoubtedly means the eternal and inviolable decree of God Himself. God needs no books; paper and books are merely aids for our memory, which would otherwise easily let things slip. But since He never suffers from forgetfulness, He therefore needs no books. We are aware how often Holy Scripture adopts forms of speech according to human customs. This clause implies the same as if the angel had said that he brought nothing but what God had already determined beforehand, and thus the Prophet would expect its full and complete accomplishment.

He next adds, There is no one who supports me in this duty except Michael, whom he calls prince of the elect people. It is surprising why the angel and Michael alone fought for the safety of the people. It is written, Angels pitch their camp in a circuit around those who fear God, (Psalms 34:7) and at that time only one Church existed in the world.

Why, then, did God not commit this charge to more than one angel? Why did He not send out mighty forces? We acknowledge that God does not confine Himself to any fixed rule; He can help us as much by many forces as by a single angel, or by more.

And He does not use angels as if He could not do without them. This is the reason for the variety we observe: He is first content with one angel, and then joins more with him. He will give one man a great army, as we read of Elisha, and as other passages in Scripture provide us examples.

The servant of Elisha saw the air full of angels (2 Kings 6:17). Thus also Christ said, Can I not ask my Father, and He will send me, not one angel only, but a legion? (Matthew 26:53). Again, the Spirit of God assigns many angels to each of the faithful (Psalms 91:11).

Now, therefore, we understand why God sends more angels, not always with the same purpose or intention, to inform us that He is sufficient to protect us, even if no other help is supplied. He provides for our weaknesses by bringing us help through His angels, who act like hands to execute His commands.

But I have previously remarked that this is not an unvarying practice, and we ought not to bind Him by any fixed conditions to supply our needs always in the same manner.

God seemed, at least for a time, to leave His people without help. Afterwards, two angels were sent to contend for them: first, a single one was sent to Daniel, and then Michael, whom some think to be Christ.

I do not object to this view, for he calls him a prince of the Church, and this title seems by no means to belong to any angel, but to be unique to Christ.

On the whole, the angel signifies that God did not put forth His full strength in contending for His Church, but shows Himself to be a servant to promote its safety until the time of deliverance arises.

He later adds—for the next verse may be treated briefly and should be connected with this in one context.