SERMON: “Heavenly Fighting, Part 1” (Dan. 10:1–9)
“Heavenly Fighting, Part 1” (Dan.
10:1–9)
Series: “Daniel:
God’s Sovereign Plans” #26 Text: Daniel 10:1–9
By: Shaun
Marksbury Date: May 17, 2026
Venue: Living Water Baptist Church Occasion: PM Service
Introduction
We know this is a fallen world filled with evil. Sometimes, the wickedness of man plays out on
the international stage, with nation rising against nation. The Jewish people experienced this with the
invasion of Babylon, and they might feel it again with the oppression they
experience by future Gentile powers. We
sense this pervasive evil behind so much of this activity today, making us look
for possible human conspiracies, but knowing there is likely some darker
demonic activity behind the curtain.
Yet, God is sovereign over these movements of history. Though there is more going on in the
supernatural realm than we see or know about, there is also a lot more triumph
of good than we ever consider. Heaven restrains
wickedness, both by the holy angels over principalities, and by the Holy Spirit
over people. We have no notion of how
much evil could exist if it were not for God’s control.
This truth reshapes how we consider conflict. For instance, as we engage in spiritual
warfare to combat the darkness, God reveals in Ephesians 6:12, “For our
struggle is not against flesh and blood, but against the rulers, against the
powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” A heavenly warfare is
different than anything conventional to this world, and it requires us to fight
differently.
Daniel sees that as
he fights for his people. He is likely
still troubled after the visions of the previous chapters, so he again fasts
and intercedes for their future. He
doesn’t know that he’s about to get briefed with divine intelligence on details
about both the supernatural realm and the natural. This report will be so detailed that it
covers the rest of this book, from chapters 10–12.
This chapter is
just the introduction, and this sermon introduces the introduction. As we consider how we should engage in
warfare in heaven’s way, and how heaven also fights, we’ll see two points to
this introduction this evening. First,
we’ll see the heavenly fight of fasting and praying (vv. 1–3), and then we’ll
see the true heavenly fighter (vv. 4–9).
First, we’ll see the heavenly fight of fasting and
praying (vv. 1–3)
In the third year
of Cyrus king of Persia a message was revealed to Daniel, who was named
Belteshazzar; and the message was true and one of great conflict, but he
understood the message and had an understanding of the vision. In those days, I, Daniel, had been mourning
for three entire weeks. I did not eat
any tasty food, nor did meat or wine enter my mouth, nor did I use any ointment
at all until the entire three weeks were completed.
The chapter opens with both the historical and personal
context we need to understand this chapter. This takes place in “the third year of Cyrus
king of Persia,” which is approximately 536 BC.
That would be about two years after Cyrus’s decree allowing the exiles
to return and begin rebuilding the temple (Ezra 1:1–4; 3:8).[1] The events of the lion’s den were also around
this time, either right before or right after.[2] Daniel would put together his book shortly
after these events, which again, span the remaining chapters of Daniel.
Daniel was not among the exiles who returned to
Jerusalem. He’s now around eighty-five
years old and remained in Persia, perhaps due to age[3] or ongoing governmental
duties. This timing matters, because the
returned exiles faced opposition, and temple work had stalled (Ezra 4:24), and
he might have been trying to fight for his people in Persia.[4] Yet, he didn’t seem to be having success, and with
the visions of ongoing warfare for his people in mind, and the persecution
Daniel himself was enduring, so this revelation arrives amid his
discouragement.
As such, he knows people need to see it. It’s interesting that he shifts to third
person briefly to introduce it. He says
that this “message was revealed to Daniel, who was named Belteshazzar.” Perhaps he is trying to establish continuity —
he’s the same Daniel from earlier chapters, and he’s been faithful through seven
decades of exile.[5] (There are some scholars today that try to
deny what he clearly anticipated: his authorship!) He sees this message as “true” and uses the
word “vision” to describe it, meaning that he saw this as a divine moment (the
word vision doesn’t necessarily mean here that he didn’t actually see these
things[6]).
Unfortunately, the message wasn’t, “Don’t worry, everything
will be alright.” Instead, it involved “great
conflict.” The KJV and NKJV go a
different route with “the time appointed was long,” which is “very unusual and
is unlikely.”[7] The term suggests warfare (NASB FN) or a great
struggle. It encompasses both earthly
conflicts and spiritual battles in these remaining chapters.[8] Far from promising immediate peace, this
revelation warned of future trials for God’s people.
Yet, Daniel “understood
the message and had an understanding of the vision.” His previous visions
(chs. 7–9) may have prepared
him,[9] and
his prayers would bring further clarity (v. 12). We knows some of it and will come to know
more. It’s this understanding that leads
him to his period of mourning, in the next verse.[10]
Having now introduced the scene, Daniel shifts in v. 2 to
first person. He recounts his “mourning,”
which was an ongoing sorrow. [11] Daniel grieves over Jerusalem’s condition, opposition to temple
rebuilding, and perhaps his incomplete understanding of prior prophecies (cf.
Dan. 8:27). He may have wondered why God’s plans seemed delayed despite
the seventy-year exile ending.[12] His burden for his people drove him to prayer
and fasting.
This wasn’t an ordinary fast as we might sometimes think of
it. Daniel abstained from delicacies
(“bread of desirability”), choice meats, and wine — indicating that this is a
partial fast, one that included plain bread and water,[13] perhaps to keep his
strength up at his age. (This means that
he enjoyed wine and meat at other times; his vegetarian diet from chapter one
didn’t last his whole life.[14]) He also didn’t use any anointing oil — a sign
of mourning[15] as
he avoided a key component in ancient grooming.[16] This fast continued for three weeks.
Daniel’s example challenges us and our culture addicted to
comfort — self-denial for prayer feels foreign.[17] Yet, Moses, David, Esther, Daniel, Paul, and
Jesus all fasted.[18] Fasting isn’t legalism; it’s a voluntary
discipline that denies a basic urge to focus more intently on God. It declares to God, “My need for You outweighs
my need for food.” When God’s work
stalls or darkness seems to press in, we too should mourn, fast, and pray.
Daniel’s persistence mattered: an angel later told him his
words were heard from the first day (v. 12). Moreover, this coincided with Passover and
Unleavened Bread (Nisan), evoking Israel’s deliverance from Egypt and stirring
longing for full restoration.[19] This becomes clear in the next passage, leading
us to our next point:
Second, we’ll see the true heavenly fighter (vv. 4–9)
On the
twenty-fourth day of the first month, while I was by the bank of the great
river, that is, the Tigris, I lifted my
eyes and looked, and behold, there was a certain man dressed in linen, whose
waist was girded with a belt of pure gold of Uphaz. His body also was like beryl, his face had
the appearance of lightning, his eyes were like flaming torches, his arms and
feet like the gleam of polished bronze, and the sound of his words like the
sound of a tumult. Now I, Daniel, alone
saw the vision, while the men who were with me did not see the vision;
nevertheless, a great dread fell on them, and they ran away to hide
themselves. So I was left alone and saw
this great vision; yet no strength was left in me, for my natural color turned
to a deathly pallor, and I retained no strength. But I heard the sound of his words; and as
soon as I heard the sound of his words, I fell into a deep sleep on my face,
with my face to the ground.
Daniel’s fight began in the first month known as Nisan. His three weeks of mourning and prayer
culminated on the twenty-fourth day, which would have been three days after
Passover and the Feast of Unleavened Bread.[20] Perhaps he chose this season because it was a
time of remembrance for the exodus.[21] Daniel was fasting instead of eating,
somewhat secluded by the Tigris River, joined by a few attendants.
Daniel then says “behold” — suddenly — “there was a certain
man.” Not only does this phrase signal
awe,[22] so
does the scene. Daniel is beside the
river, but he lifts up his eyes to see the one who is in the appearance of a man. Perhaps, like in the previous vision of the
Tigris, the man is hovering where the voice originated over the water (see also
12:6–7). This is a supernatural moment!
Moreover, the figure wears linen, priestly attire (cf. Lev.
16:4).[23] He’s also girded with pure gold belt of Uphaz
— perhaps chain links or interwoven gold thread, either symbolizing royalty and
purity.[24] This seeming king-priest also has a body which
gleams like beryl (a yellow-gold precious stone),[25] a face like lightning, eyes
like flaming torches, limbs like polished bronze, and a voice like a roaring
multitude or tumult.
So, who is this? The
passage doesn’t say directly, leaving the reader to draw a conclusion from the clues. Scholars certainly debate the figure’s
identity, with some seeing a high-ranking angel like Gabriel. It isn’t Gabriel, who Daniel already knew
(8:16) and serves as another figure further down in the text. It also can’t be Michael, who helps this
individual. So, if this is an angel, though
he’s high ranking, he’s left unnamed in Scripture.
There’s another option.
Many believe that, given the majesty and Daniel’s overwhelming reaction
in this chapter, that this may be an appearance of God Himself (a theophany) or,
more accurately, a Christophany — the pre-incarnate Son of God. The later interpreting angel (vv. 10ff.)
appears distinct, and this being’s transcendent glory and authority (cf.
12:6–7) favor a divine appearance. This
overwhelming glory echoes Ezekiel’s vision of God’s glory (Ezek. 1:4–28) and
John’s vision of the risen Christ (Rev. 1:13–16; 2:18).
The objection to this is that this person seemed to need
help from Michael against the demonic angel of Persia (v. 13).[26] Yet, that assumes that this is the same
person as who touched Daniel in v. 10 and began speaking in v. 11. Once this revelation winds down, Daniel notes
that there are two other angels in addition to the one above the water of the
Tigris (12:5–6). So, it probably wasn’t
the Lord who was fighting the prince of Persia, but one of these others. Given the similarity between this description
and that of Christ in Revelation 1, and how Daniel reacted like John in that
same chapter, it seems likely that this is the pre-incarnate Lord.[27]
Those who want to fight heavenly battles must know the Lord
of hosts! He speaks words of power. As on commentary notes, “We aren’t told what the man said when he
spoke, but the combination of his appearance and his speech was overwhelming.”[28] He who can slay with the sword of His mouth
is the one who must fight for us.
Consider how Daniel is suddenly abandoned by his attendants. They didn’t see, instead fleeing to hide — much
like those with Paul on the Damascus road (Acts 9:7).[29] As Matthew Henry notes, “It is the honour of
those who are beloved of God that, what is hidden from others, is known to
them. Christ manifests himself to them, but not to the world, Jn. 14:22.”[30] Spiritual realities stay veiled to
unbelieving eyes, yet God’s presence still resonates within the natural realm.
Daniel alone stays, but that doesn’t mean that he can
withstand the presence better. He says
that “no strength was left in me, for my natural color turned to a deathly
pallor, and I retained no strength.” The
Hebrew suggests his radiant vigor[31]
turned to a death-like pallor. He hears
the words but falls into a deep sleep, face to the ground — like Ezekiel or
John before divine glory (Ezek. 1:28; Rev. 1:17).
In fact, throughout the rest of this chapter, Daniel
experiences struggle. We see that here
and in the next verse. We see in vv.
10–11 that he’s trembling as he slowly gets up with help. He’s smitten mute in v. 15, and pains sap him
of strength in v. 16. He seems to have
difficulty breathing in v. 17, and he can only respond with angelic help in vv.
18–19.
This reaction instructs us. True encounters with God’s holiness humble and
undo us. Modern claims of frequent
visions rarely match Scripture’s pattern of fear, weakness, and prostration. John MacArthur famously tells of a man who
said Jesus visited him in the bathroom while he shaved in the mirror to talk
with him; MacArthur wondered if the man even stopped shaving! Daniel, however, the most faithful man in the
book, retains no strength before heaven’s glory. How much more should we approach God with
reverence, not casual familiarity?
Yet notice: Daniel heard the words. Even in weakness, he receives revelation. God does not abandon His servants in their
frailty; He meets them there. This
vision prepares Daniel (and us) for the detailed prophecies ahead, reminding that
behind earthly conflicts rages heavenly warfare with our Champion leading the
way.
Conclusion
Daniel’s experience by the Tigris teaches some profound
lessons. For instance, as Warren Wiersbe
notes, spiritual leaders often see and hear what others cannot. While others flee, they receive God’s message,
even when it leaves them weak and helpless.[32] This means they may also stand while others
don’t understand, but they do so only by the grace of God.
We’ll see more about this next time, but for now, know that God
sovereignly rules history. This means
that, while angels war on behalf of His people, the rest of us must engage in prayer. This means we also need to be willing to
stand and fight, but not like the world.
Let’s trust in the Lord who is over all, finding strength in Him for
every spiritual battle.
[1] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 1244.
[2] Stephen R. Miller, Daniel,
The New American Commentary, (Nashville: Broadman & Holman Publishers,
1994), 18:276.
[3] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1365.
[4] Miller, 18:278.
[5] Ibid., 18:276–277.
[6] Ibid.
[7] Ibid.
[8] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study
Bible, (Bellingham, WA: Lexham Press, 2012, 2016), Da 10:1.
[9] Ibid.
[10] Pentecost.
[11] Miller, 18:278.
[12] Dale Ralph Davis, The
Message of Daniel: His Kingdom Cannot Fail, eds. Alec Motyer and Derek
Tidball, The Bible Speaks Today, (Nottingham, England: Inter-Varsity Press,
2013), 141.
[13] Miller.
[14] Barry, et. al, Da 10:3.
[15] Ibid.
[16] Miller.
[17] Miller, 18:279.
[18] Ibid.
[19] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The Nelson Study Bible: New King
James Version, (Nashville: T. Nelson Publishers, 1997), Da 10:2.
[20] Radmacher, et. al, Da 10:4.
[21] Miller.
[22] Ibid., 18:280.
[23] Ibid.
[24] Ibid., 18:280–281.
[25] Ibid., 18:281.
[26] Pentecost, 1365–1366.
[27] MacArthur, 1245.
[28] Warren W. Wiersbe, Be
Resolute, “Be” Commentary Series, (Colorado Springs, CO: Victor, 2000),
122.
[29] Barry, et. al, Da 10:7.
[30] Matthew Henry, Matthew
Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume,
(Peabody: Hendrickson, 1994), 1455.
[31] Radmacher, et al, Da 10:8.
[32] Wiersbe, 123–124.