In the previous post, we brought the aspect of spiritual warfare. In particular, we looked at the topic of territorial spirits. I started by providing an introduction to the topic and mentioned that the key passage on this is found in Daniel 10. Then, we looked at the case against the reality of these territorial spirits and what opponents of territorial spirits have to say. Mainly, this boils down to a belief than an endorsement and that it was common folk religion. These opponents also see the “Prince of Persia” as being a human political figure rather than a spirit being.
This post will focus on the case for territorial spirits and the pieces of evidence found. We will look deeply at Daniel 10 but also look at other biblical references to see if additional support can be found. Finally, we will look at the ministerial application and how we can possibly combat this or think more about it
Overview of the Case for Territorial Spirits
Daniel 10 is the hinge passage for this view and provides the strongest evidence for territorial spirits. “The notion of territorial spirits receives unequivocal support from Daniel. The term ‘territorial,’ however, understates the nature and function of these angelic powers. Perhaps a better expression would be ‘empire spirits.’”[1] Proponents of this view understand the prince of Persia and Greece as references to angelic forces, not human rulers. This interpretation is supported by the fact that the archangel Michael is also referred to as a “prince.” The Septuagint (Theodotion) translation of the Hebrew term sar is archon, a word that was used by Paul (Rom 8:38; 1 Cor 2:6, 8; 15:54; Eph 1:21-22; 2:2), John (John 12:31), and other early Christian writers for angelic powers.[2] The prince of Persia cannot be a human ruler because the conflict referred to is in the spiritual realm, as the allusion to Michael makes clear. The prince must be understood as a demonic figure who was to supervise the affairs of Persia, inspiring religious, social, and political structures to works of evil.[3] These princes were powerful enough to impede an angel of God in executing his mission and it clearly show they are not human rules of these empires, but superior angel-princes.[4] God has arranged the angelic realm in differing ranks referred to as rule, authority, power, and dominion (Eph 1:21). It is apparent that Satan has assigned high-ranking demons to positions of authority over each kindgdom.[5] From this passage several important facts are evident concerning angels: (1) angels are real; (2) there are good and evil angels; and (3) angels can influence the affairs of human beings. In particular, angelic powers are intimately involved in human governments and their leaders.[6]
Daniel 10 affirms both the existence of powerful angelic beings and their ability to either cooperate with or resist God’s will.[7]This passage also provides insight into the nature of the warfare in the supernatural realm between God’s angels and Satan’s demons to which Paul referred to in Ephesians 6.[8] This angelic-demonic conflict gives indication to Satan’s power as the battle between Gabriel and prince of Persia continued for three weeks until Michael came to Gabriel’s assistance.[9] This passage shows angels as messengers and protectors of humans.[10] Also, the passage implies that as these beings cooperate with or resist God’s will, it affects a people groups welfare.[11] Daniel 10:13, 20 and 11:1 demonstrate the positive activity of holy angels. There is an ongoing spiritual warfare being waged that involves angels and believers where God’s angels act on behalf of the saints.[12]
While the word “prince” designates human leaders elsewhere in Daniel (1: 7–11, 18; 8:11, 25; 9:6, 8; 11:5), there are irrefutable examples in the book of Daniel where “prince” refers not to human princes but to God Himself, an angelic prince, or the Messiah (8:11, 25; 10:13, 21; 12:1).[13] Outside of Daniel the use of “prince” as a name for celestial beings in the expression “captain of the host of the Lord” (Josh 5:14-15). Also, the expression “prince of peace” (Isa 9:5) refers to the Messiah. If prince refers in a context to Michael, who represents God’s interest, it is not surprising to find the same term used to designate a malevolent angel representing an earthly kingdom.[14] The use of “prince” to designate malevolent angels as attested in later Hebrew and Assyrian usage and supported by the immediate context of Daniel 10 further supports a demon.[15]
Additional Biblical Support for Territorial Spirits
The first passage that refers to territorial spirits is Deuteronomy 32:8. This verse strongly confirms God’s sovereignty over all people and nations, but also informs us that He has given angels a measure of responsibility over the nations of the earth.[16] This passage thus appears to be teaching that the number of the nations of the earth is directly proportional to the number of angels.[17] Certain groupings of angels are associated with particular countries, and this passage as well as Psalm 82 and Isaiah 24:21 show evidence to the reality of fallen angels that wield significant influence over nations.
Two Old Testament passages in particular (Deut 32:17; Ps 96:5; 106:37-38) highlight the depraved nature of some of these angels over the nations. The Canaanite idols solicited worship from the Israelites. The Old Testament makes it clear that these idols are demons masquerading as “gods.”[18] Paul taught the same truth to the Corinthians when he said, “the sacrifices of pagans are offered to demons, not to God” (1 Cor 10:20).
The New Testament provides little direct teaching about angels over cities, territories, regions, or nations. However, there is one passage that specifically connects demons to a city.[19] In Revelation, Babylon is shown as a magnet for evil spirits in the last days prior to her doom and judgment. Revelation 18:2 does not speak of territorial spirits explicitly, but could include them. Babylon is personified as a woman in Revelation 17 and is shown riding on a beast. This beast represents a demonic power since it came out of the Abyss (Rev 17:8).[20] This passage illustrates the close nexus between a city and a demonic power that influences the city rulers. While there is not much concern of the hierarchies of demons in the early church, many writers assumed demons were involved in the various religions that blinded people from Jesus.[21] This is also seen in Acts where pagan gods such as Artemis and Diana are specifically said to be gods of a particular area of people, namely Ephesus and the Ephesians (Acts 19:27-28, 34-35).[22]
Paul’s usage of the term elements falls into one of three semantic fields: basic principles of religious teaching, essential components of the universe, or personal spiritual beings of the cosmos.[23] Within the last category, the options range from star deities, to demons, to national angels, to national and tribal deities. Understanding “elements” as referring to local deities or national gods who rule over territories seems to be the meaning of Paul in Colossians and Galatians. This results in a broad, inclusive term that embraces the spiritual beings known individually as principalities, powers, dominions and rulers, the equivalent to the angels or gods of the nations.[24] Paul, finding precedent in Deuteronomy 32:8-9, saw the spiritual powers that lurked behind the authorities and empires of this world.[25] There is evidence that Paul was joined by other Jews in this world view (cf. Jub 15:30-32; 1 Enoch 89:59-61; 90:20-25).[26] In 1 Corinthians 15:24, Paul believes the powers to be evil since they are listed among the eschatological “enemies, including death.” In Ephesians 6:12-17 the enemy is not “flesh and blood” but spiritual; the warfare is waged against powers under the direction of Satan whose schemes are carried out against the church.
Preparation for Ministry
It has been a worthwhile effort for the western church to think more deeply about the pervasiveness of Satan’s impact at many different levels. The main question surrounding territorial spirits is whether Satan has a world-wide organization of areas governed in some sense by specific demonic beings whose identities must be discovered and themselves bound prior to any successful gospel outreach.[27] Many spiritual warfare advocates focus on the identification of spirits that they believe control areas where there is resistance to the gospel. The research involved is called spiritual mapping and the conflict that results is called Strategic Level Spiritual Warfare (SLSW). Proponents of SLSW have stimulated the church to consider Satan’s work and has resulted in believers being stirred to greater dependence on God and more fervent prayer.[28] However, the naming of spirits, warfare prayer, and “identificational repentance” often found in SLSW are not necessarily needed against territorial spirits. While demons may indeed be limited to an area, the Bible does not provide a ministry manual to combat them. God has increased our awareness of the angelic realm which has resulted in the prompting of our dependence on Him through prayer. Although God has not given us the responsibility to directly engage territorial spirits, we do have the right to appeal to God to hinder and obstruct the rule of a demon over an area so that the gospel can be proclaimed and received.[29]
Spiritual mapping of people in a city or country is a useful way to help Christians pray more specifically. It can also be helpful for discipling new believers in these areas. Christians do not need to feel a responsibility to confront these territorial spirits but should appeal to God who will fight their battles. It is not necessary to discern, name, or try to cast territorial spirits out. Christians should continue to proclaim the Word in the power of the Spirit and show the kingdom of God. God will deal with these high-ranking spirits as He sees fit, just as He did for Daniel. Also,Daniel’s prayer was not about casting down a territorial ruler, or seeking the names of these cosmic powers, or employ their names in his intercession.[30] Instead, Daniel modeled intercessory prayer to God on behalf of Christians.[31] Daniel’s experience should not be interpreted to imply that God is weak or that demons have the power to prevent God’s will. The Book of Daniel teaches the sovereignty of the God, and He could easily have ensured the delivery of the message to Daniel in a moment.[32] A Christians role is to pray with a renewed vision to depend on God, realize our need for God to fight for us, and according to the guiding of the Spirit.[33]
Recognition, prayer, obedience, and dependence on God are the keys to actively opposing territorial spirits. First, Christians must obey God’s call to be people of integrity, purity, and holiness. Second, it is important for all believers to recognize that demons exploit culture to hold people in bondage. This acknowledgement means Christians can only engage in their mission through spiritual resources and not new strategies, technologies, and programs.[34] The heart and essence of spiritual warfare at any level in prayer. One may ask God for guidance on how to pray, to provide inroads into the area, and to hinder the hostile workings of known spirits. Christians must zealously do the work of the kingdom, including focusing less on territorial spirits and more on the task of being ambassadors, proclaiming the gospel, and reaching out in acts of kindness, love, compassion, and service.[35] Finally, Christians must unite with other believers in prayer and carrying out the mission of God.
Conclusion
The biblical and historical evidence supports the idea that there are powerful malevolent spirits assigned to territories. First, only God is omnipresent, omniscient, omnipotent, and self-existent. His creatures are always localized and limited in knowledge, power, and dependent on God for existence.[36] Demons are only creatures, however rebellious and pretentious. Second, the reality of evil supernatural powers behind earthly powers is hinted at in Isaiah 24:21 and a major theme of Revelation. Third, Daniels apocalyptic vision (Dan 10:13, 20-21) sets up a parallelism between Michael and the “princes” of Persia and Greece, which appear to be demons that threaten God’s people.[37] There is a hierarchy among the angels and demons in the evil spiritual domain. Some evil angels have assignments over empires, people groups, countries, regions, territories, or cities. The conflict between God’s angels and Satan’s angels in the supernatural realm has an impact on the unfolding events on earth.[38] They exercise their supernatural power to bring harm and misery, but more importantly, to keep people from accepting the gospel. Historically this occurs when these spirits create and use false religions to gain people’s worship and devotion. There is no indication that these spirits rival God’s power or pose a threat to Him fulfilling His plan and purposes. The evidence does not appear to suggest a strategy for dealing with territorial spirits similar to SLSW’s proposal such as naming the powers, rebuking them, binding them, or trying to cast them out of a region. As Christians endeavor to follow Christ and go on the mission He has called them to, each must recognize there is powerful demonic opposition at every turn. An emphasis on territorial spirits creates a wrong focus and thus deemphasizes participation of humans in their rebellion against God.
Bibliography
Arnold, Clinton E. Power and Magic: The Concept of Power in Ephesians in Light of Its Historical Setting. Grand Rapids: Baker Academic, 1992.
_____. Three Crucial Questions about Spiritual Warfare. Grand Rapids: Baker Academic, 1997
Boyd, Gregory. God at War: The Bible and Spiritual Conflict. Downers Grove, IL: InterVarsity, 1997.
Bruce, F. F. “Paul and The Powers That Be.” Bulletin of the John Rylands University Library of Manchester 66 (1983-84): 78-96.
Calvin, John. Commentaries on the Book of the Prophet Daniel . Reprint, Grand Rapids: Eerdmans, 1948.
Hanna, Kenneth. From Moses to Malachi: Exploring the Old Testament. Bloomington, IN: Westbow Press, 2013.
Koehler, Ludwig and Walter Baumgartner, eds. The Hebrew and Aramaic Lexicon of the Old Testament. Revised. Vol. 3. Leiden: Brill, 1995.
Lowe, Chuck. Territorial Spirits and World Evangelisation? Kent, UK: OMF, 1998.
Miller, Stephen R. “Daniel.” In The New American Commentary: Daniel, vol. 18. Nashville: Broadman & Holman Publishers, 1994.
Pocock, Michael. “Current Issues in Spiritual Warfare.” Unpublished class notes for WM 525. Dallas Theological Seminary. Spring Semester, 2018.
Pocock, Michael, Gailyn Van Rheenen and Douglas McConnell. The Changing Face of World Missions. Grand Rapids: Baker Academic, 2005.
Powlison, David. “Response to C. Peter Wagner and Rebecca Greenwood.” In Understanding Spiritual Warfare, edited by James K. Beilby and Paul Rhodes Eddy, 204-09. Grand Rapids: Baker Academic, 2012.
Priest, Robert J., Thomas Campbell, and Bradford A. Mullen. “Missiological Syncretism.” In Spiritual Power and Missions, edited by Ed Rommen, vol. 3. Pasadena: Wm. Carey, 1995.
Radmacher, Earl D., Ronald B. Allen, and H. Wayne House, eds. Nelson’s New Illustrated Bible Commentary. Nashville: Nelson, 1999.
Reid, D. G. “Elements/Elemental Spirits of the World.” In Dictionary of Paul and His Letters, edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, 229-233. Downers Grove: InterVarsity Press, 1993.
_____. “Principalities and Powers.” In Dictionary of Paul and His Letters, edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, 746-752. Downers Grove: InterVarsity Press, 1993.
Shea, William H. “Wrestling with the Prince of Persia: A Study on Daniel 10.” Andrews University Seminary Studies 21 (1983): 225-50.
Stevens, David E. “Daniel 10 and the Notion of Territorial Spirits.” Bibliotheca Sacra 157 (2000): 410-31.
Wagner, C. Peter. Confronting the Powers: How the New Testament Church Experienced the Power of Strategic-Level Spiritual Warfare. Ventura, CA: Regal, 1996.
Wagner, C. Peter and Rebecca Greenwood. “The Strategic-Level Deliverance Model.” In Understanding Spiritual Warfare, edited by James K. Beilby and Paul Rhodes Eddy, 173-98. Grand Rapids: Baker Academic, 2012.
Wright, N. T. “Colossians and Philemon.” In Tyndale New Testament Commentary, 21-167. Grand Rapids: Eerdmans, 1986.
[1] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 153.
[2] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 154.
[3] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1020.
[4] F. F. Bruce, “Paul and The Powers That Be,” Bulletin of the John Rylands University Library of Manchester 66 (1983-84): 86.
[5] J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. John. F. Walvoord and Roy. B. Zuck, vol. 1 (Wheaton: Victor Books, 1985), 1366.
[6] Stephen R. Miller, “Daniel,” in The New American Commentary, vol. 18 (Nashville: Broadman & Holman Publishers, 1994), 284-85. See also Gregory Boyd, God at War: The Bible and Spiritual Conflict (Downers Grove, IL: InterVarsity, 1997), 11.
[7] Gregory Boyd, God at War: The Bible and Spiritual Conflict (Downers Grove, IL: InterVarsity, 1997), 11. See also Kenneth Hannah, From Moses to Malachi: Exploring the Old Testament (Bloomington, IN: Westbow Press, 2015), 411.
[8] J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. John. F. Walvoord and Roy. B. Zuck, vol. 1 (Wheaton: Victor Books, 1985), 1366.
[9] J. Dwight Pentecost, “Daniel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. John. F. Walvoord and Roy. B. Zuck, vol. 1 (Wheaton: Victor Books, 1985), 1366.
[10] Kenneth Hannah, From Moses to Malachi: Exploring the Old Testament (Bloomington, IN: Westbow Press, 2015), 411.
[11] Gregory Boyd, God at War: The Bible and Spiritual Conflict (Downers Grove, IL: InterVarsity, 1997), 11.
[12] Stephen R. Miller, “Daniel,” in The New American Commentary, vol. 18 (Nashville: Broadman & Holman Publishers, 1994), 285.
[13] David Stevens, “Daniel 10 and the Notion of Territorial Spirits,” Bibliotheca Sacra 157 (2000): 415.
[14] David Stevens, “Daniel 10 and the Notion of Territorial Spirits,” Bibliotheca Sacra 157 (2000): 415.
[15] David Stevens, “Daniel 10 and the Notion of Territorial Spirits,” Bibliotheca Sacra 157 (2000): 418
[16] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 151.
[17] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 151.
[18] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 152.
[19] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 156.
[20] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 156
[21] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 159.
[22] Michael Pocock, “Current Issues in Spiritual Warfare,” unpublished class notes for WM 525 (Dallas Theological Seminary, Spring Semester, 2018), 57.
[23] D. G. Reid, “Elements/Elemental Spirits of the World,” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove: InterVarsity Press, 1993), 232.
[24] N. T. Wright, “Colossians and Philemon,” in Tyndale New Testament Commentary (Grand Rapids: Eerdmans, 1986), 101-2, 115-16.
[25] D. G. Reid, “Principalities and Powers,” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove: InterVarsity Press, 1993), 750.
[26] D. G. Reid, “Principalities and Powers,” in Dictionary of Paul and His Letters, eds. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove: InterVarsity Press, 1993), 751.
[27] Michael Pocock, “Current Issues in Spiritual Warfare,” unpublished class notes for WM 525 (Dallas Theological Seminary, Spring Semester, 2018), 57.
[28] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 197-98.
[29] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 197-98.
[30] Clinton Arnold, Power and Magic: The Concept of Power in Ephesians in Light of Its Historical Setting (Grand Rapids: Baker, 1992), 54-55.
[31] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 154.
[32] Stephen R. Miller, “Daniel,” in The New American Commentary, vol. 18 (Nashville: Broadman & Holman Publishers, 1994), 286.
[33] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 185.
[34] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 189.
[35] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 189.
[36] David Powlison, “Response to C. Peter Wagner and Rebecca Greenwood,” in Understanding Spiritual Warfare, eds. James K. Beilby and Paul Rhodes Eddy (Grand Rapids: Baker Academic, 2012), 205.
[37] David Powlison, “Response to C. Peter Wagner and Rebecca Greenwood,” in Understanding Spiritual Warfare, eds. James K. Beilby and Paul Rhodes Eddy (Grand Rapids: Baker Academic, 2012), 205.
[38] Clinton E. Arnold, Three Crucial Questions about Spiritual Warfare (Grand Rapids: Baker Academic, 1997), 197-98.