Daniels Demons

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He hopes his strong character-driven stories will be well received by his readers. Besides writing, Alan enjoys home cooking, traveling, and half-marathon running with his daughter, Amelia.

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Daniel's Demons. Alan Poquette.

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Pen It! Daniel's Demons H. Alan Poquette Pen It! It is hard to believe, for example, that God himself would have needed the angel Michael to come to his aid in order to get free of the angel of Persia in order to be able to visit Daniel. Most, but not all of the scholars I am consulting in preparing these sermons favor the view that there is but one heavenly figure in Daniel chapter 10 and he is an angel.

But the impression of both what Daniel saw and what he heard caused him to faint dead away. This and other data in the chapter suggest that this heavenly being is none other than Gabriel, who visited and spoke with Daniel in chapter 9. But, it must be admitted that the angel is not identified by name.

We have not because we ask not. Yesterday I happened to be thumbing through an old tome containing various essays by the 17 th century Reformed theologian Herman Witsius. One of the essays included in the volume was devoted to Michael the archangel. Our Reformed theology is as impregnable as it is because it is founded, point by point, upon many statements of the Word of God. No key feature of that theology depends on the interpretation of any single text. No contemporary Reformed, much less evangelical commentator I am aware of thinks Michael is a pre-incarnate appearance of Jesus.

Never forget that. The general idea seems to be that this angel would leave Daniel to continue his fight with the prince of Persia, the demonic personage who lay behind and encouraged the evil that the Persians were doing, no doubt especially to the people of God.

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Indeed, the impression seems to be that he had to hurry back to that struggle. Verse 1 clearly belongs with what precedes it. In this shorter sermon this evening, I want simply to reflect with you on the appearance of angels and demons in the book of Daniel and what we are told about them. Daniel is like the rest of the Bible in its revelation of the world of spiritual beings, both good and evil.

It tantalizes us with some information, but leaves a host of obvious questions unanswered. Peter Kreeft, one time professor at Calvin College and now Professor of Philosophy at Boston College, wrote a book about angels and demons published in Kreeft has a lively sense of humor and, in the book, tackles a number of questions that people have about the spiritual world inhabited by these creatures both good and bad. Do angels ever account for the outcome of baseball games. But demons might. Especially Red Sox demons.

How else has anyone ever been able to account for the supernaturally strange and tortuous history of weird playoff losses? I suppose that Prof.


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Kreeft is more confident that there are angels in the outfield, now that the Red Sox have won a few World Series. The reason we wonder about such things, of course, is that the Bible places it beyond doubt that angels and demons exist and are involved in the world of men, but then tells us almost nothing about how they are involved, about what they do and how they do it.

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Here, as elsewhere, we learn that angels and demons have authority structures, that they live in some form of organization. Michael, for example, is one of the chief princes. So there are angels below him in status and authority. And certain angels and demons have positions of authority over specific human powers or states or governments. And, of course, that means that Gabriel, or whichever angel is speaking in this chapter, is not the prince of the Jews; he has some other assignment.

In a very important statement in Deut. Precisely what that correspondence may be who can say, but the very fact that there is a prince of Persia, Greece, or a prince of the Jews forces us to realize that there is a connection between the spiritual world and the powers of the world of men. The prince of Persia, for example, seems clearly to be a demonic power whose special area of responsibility was Persia and whose work, therefore, was to foster Persian opposition to the will of God and to facilitate the Persian rebellion against God that is the driving motivation of the demonic world.

Perhaps in the context, this would mean that this prince goaded and inspired and shamed the Persians and their power structures into oppressing the people of God. But how they do that, how they exercise their influence, the Bible does not say. It never says. The fact that we are to wrestle against them and resist them is evidence enough that we are affected by this spiritual company.

We have adversaries of great power and strength with whom we must reckon. And the fact that angels are described as ministering spirits sent to help those who are inheriting salvation is sufficient evidence that good and holy spiritual powers are fighting for us as the same time.

The picture we are given in Daniel 10 is one found in a number of other places in the Word of God. But how demons tempt us and how angels help us, this we do not know because the Bible never says. You remember the remark of the Lord Jesus in Matthew For I tell you that in heaven their angels always see the face of my Father who is in heaven. It could be so.

But still we know nothing of precisely what a guardian angel does.

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