Daniel 10:17
How can I, your servant, speak with you, my lord? Now I have no strength, nor is any breath left in me."
The Vision of the ChristH.T. Robjohns Daniel 10:1-12, 14-19
The Vision on the Banks of the HiddekelsWilliam M. Taylor, D.D.Daniel 10:1-21
Variety of Angelic ServiceJ.D. Davies Daniel 10:11-21
War in the Realm SupernaturalH.T. Robjohns Daniel 10:13, 20

Daniel 10:13, 20-ch. Daniel 11:1
And now will I return to fight with the Prince of Persia (ver. 20). In these verses we have opened out the fact that there is war in the realm supernatural. To understand them, it is absolutely necessary to revise the English version. We read thus: "And the prince of the kingdom of Persia stood against me twenty and one days, and behold Michael one of the chief princes came to help me, and I gained the superiority there by the side of the kings of Persia And he said, Dost thou know why I came unto thee? And now I will return to war with the Prince of Persia, and while I [thus] go forth [to war], behold the Prince of Javan will come. But yet I will show to thee that which is written in the book of truth. And not one is there showing himself strong with me against these [the princes of Persia and Javan] except Michael your prince; I also in the first year of Darius the Mode stood in order to strengthen and for a fortress to him" (i.e. Michael). This reading of ours is necessary to make clear the meaning of our homiletical culture. Lest any should be surprised at the fulness of the revelation in Daniel as to angels and the angel-world, we may observe that there are two epochs in Hebrew history, when angels are specially prominent.

1. The time of the judges. Destitute of direct revelation or prophetic guidance.

2. The period of the Captivity. One of special trial, incident to contact wit h heathenism.


1. On the side of God.

(1) The Angel-God. The Logos. The "certain man" of ver. 5. The Lord Jesus. The speaker throughout (vers. 13, 20 - Daniel 11:1).

(2) Michael. His name means, "Who is like unto God?" and implies that, however high is the scale of being, there is an infinite distance between him and God (see Daniel 12:1; Jude 1:7; Revelation 12:7). The following propositions seem clear about him: He is not the Logos; for he is here distinguished from him. "One of the chief princes," one of the principal in the hierarchy of heaven. "Your prince," the angelic representative and guardian of the Jewish nation. "The great prince who standeth for the children of thy people." An archangel.

2. On the side of the world. The "princes" here named are the supernatural power standing behind the daimoniae, who stood behind the national gods, and were represented by them. They are spirits of evil, inspiring the worldly anti-Divine action of the great empires of earth.

(1) The "Prince of Persia."

(2) The Prince of Javan; i.e. Greece.

II. THE WAR. The war was on behalf of Israel, and may be described as being prosecuted through three supernatural campaigns. We consider them separately.

1. The first campaign. (Daniel 11:1.)

(1) The antagonist. Not mentioned here by name, but, following the analogy of the rest of the description, is certainly the celestial "Prince" of Babylonia.

(2) The casus belli. The occasion of conflict. This, doubtless, was the necessity of placing on the Babylonian throne one who would be favourable to the return of Israel from the Captivity.

(3) Speciatlities.

(a) Michael carried on the war.

(b) The Christ supported him.

This order is reversed in the next campaign.

(4) The victory. Lies with the Divine in every case.

2. The second campaign. (Ver. 15.)

(1) The antagonist. "The Prince of Persia.'

(2) The casus belli. The obstruction raised against the restoration of the temple, at the instigation of Israel's enemies.

(3) Specialities.

(a) This campaign was carried on by the Angel-God himself.

(b) But aided by Michael. Here should be noted the doctrine that angels and men may be co-workers together with God.

(c) Was synchronous with Daniel's prayer. All the way through the twenty-one days the prayer was being answered through a mighty conflict carried on in a higher world.

(4) The victory. Specially mentioned: "And I gained the superiority there by the side of the kings of Persia."

3. The third campaign. (Vers. 20, 21.)

(1) The antagonists. The "princes" of Persia and Javan.

(2) The casus belli. All that, in their worldliness, was attempted by Persia afterwards, by Greece, by Alexander and his successors, especially Antiochus, to the sore detriment of the Jewish people.

(3) A speciality. Only Michael in this great contention was on the Christ-side. Note:

(a) There is, then, liberty in heaven as on earth to do or not to do - to go forth to war or to rest in peace.

(b) Michael made a noble use of liberty.

(c) By endowment he towered above others "One of the chief princes."

(d) Therefore to him were great responsibilities entrusted. He was made the guardian spirit of the Hebrew nation and Church. "To whom much is given" etc., seems to be a law of all moral worlds. "Michael your prince. To a subordinate spirit God will not entrust a work demanding special power and greatness."

(4) The victory. Again not expressly mentioned, but sure. The following deductions from the whole subject should, perhaps, have special mention and emphasis:

1. The Church has many and powerful enemies.

2. It abides under most powerful protection. What Michael was to Israel of old, that, and more than that, is the Lord Jesus to Israel now; and he has many helpers.

3. Its destiny is in conflict in the worlds above, as well as here below.

4. In the holy war here, the humblest may take a share. The Son of God stooped to avail himself of the help of Michael; so he ever stoops to accept the humblest contribution, the lowliest service.

"The Son of God goes forth to war,
A kingly crown to gain;
His blood-red banner streams afar;
Who follows in his train?" R.

Michael, one of the chief princes, came to help me.
The Thinker.
It has been shown that Daniel's doctrine of the angels is to be found, much of it, in both the Old Testament and the New. The existence of the angels, their number, their nature and occupation, are all amply revealed in the Word of God. The text describes a mysterious contention; and the arrival of an invaluable ally.


1. It has been a common belief that every man has an unseen attendant, a guardian angel. This guardianship appertains to man in his natural order.

2. This lesson appears to teach that not only individuals, but nations and kingdoms, have their angelic guardians. We see, behind the curtain, how spiritual beings are interested in, and seek to direct, the movements of nations.

3. The angel of the Persians, having their good first in view, would have detained the Jews in captivity, so that by their longer residence the heathen might gain some knowledge of the true God.

4. The angel of the Hebrews, on the other hand, urged their release and restoration to their own land, lest through long delay, they should be drawn aside from the worship of God to idolatry.

5. Some have gone further than this, and have thought that the angels are God's ministers which supply the motive force to the natural world.

II. THE ALLY. "Michael, one of the chief princes, came to help me."

1. There is a limit to angelic knowledge of what is God's will.

2. Michael is the guardian of the church. (see Jude 1:9, Mess. 4:16: Revelation 12:7).

3. Michael appears to have been the guardian angel of the Hebrews.Lessons,

1. The subject reminds us of the existence of an invisible world, which is interested in mankind.

2. There may be divergence of opinion and judgment upon matters about which the will of God has not yet been revealed, without sin or loss of charity.

3. As soon as the will of God is known, angelic contention at once ceases.

4. The thought of the presence of these spiritual beings, especially in our churches, may aid us to worship God, and quicken our perceptions of a supra-sensuous world, and of the majesty of him, whose name is "The Lord of Hosts." —

(The Thinker.)

Belteshazzar, Cyrus, Daniel, Javan, Michael
Greece, Persia, Tigris River, Uphaz
Able, Body, Breath, Breathe, Hardly, Henceforth, Immediately, Lord's, Power, Remains, Servant, Speak, Straight, Straightway, Strength, Talk, Yea
1. Daniel, having humbled himself, sees a vision.
10. Being troubled with fear, he is comforted by the angel.

Dictionary of Bible Themes
Daniel 10:14-21

     4112   angels, messengers

Daniel 10:15-17

     5136   body

Daniel 10:15-19

     6703   peace, divine OT

November 15. "Oh, Man of Desires" (Margin) (Dan. x. 11).
"Oh, man of desires" (margin) (Dan. x. 11). This was the divine character given to Daniel of old. It is translated in our version, "O man, greatly beloved." But it literally means "O man of desires!" This is a necessary element in all spiritual forces. It is one of the secrets of effectual prayer, "What things soever ye desire, when ye pray, believe that ye receive them." The element of strong desire gives momentum to our purposes and prayers. Indifference is an unwholesome condition; indolence and
Rev. A. B. Simpson—Days of Heaven Upon Earth

Daniel's Band
"O Daniel, a man greatly beloved."--Daniel 10:11. It did not do Daniel any harm to know that he was greatly beloved of God; or else he would not have received that information from heaven. Some people are always afraid that, if Christian people obtain full assurance, and receive a sweet sense of divine love, they will grow proud, and be carried away with conceit. Do not you have any such fear for other people, and especially do not be afraid of it for yourselves. I know of no greater blessing that
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

I. (Greater licence, p. 104.) In this treatise, which is designed to justify the extremes of Montanistic fasts, Tertullian's genius often surprises us by his ingenuity. This is one of the instances where the forensic orator comes out, trying to outflank and turn the position of an antagonist who has gained an advantage. The fallacy is obvious. Kaye cites, in comparison, a passage [1125] from "The Apparel of Women," and another [1126] from "The Exhortation to Chastity." He remarks, "Were we required
Tertullian—On Fasting. In Opposition to the Psychics

Youthful Confessors
'But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink; for why should he see your faces worse liking than the children which
Alexander Maclaren—Expositions of Holy Scripture

The Difference Between Union and Rapture. What Rapture Is. The Blessing it is to the Soul. The Effects of It.
1. I wish I could explain, with the help of God, wherein union differs from rapture, or from transport, or from flight of the spirit, as they speak, or from a trance, which are all one. [1] I mean, that all these are only different names for that one and the same thing, which is also called ecstasy. [2] It is more excellent than union, the fruits of it are much greater, and its other operations more manifold; for union is uniform in the beginning, the middle, and the end, and is so also interiorly.
Teresa of Avila—The Life of St. Teresa of Jesus

How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is,
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

A Sight of the Crowned Christ
(Revelation, Chapter i.) "Since mine eyes were fixed on Jesus, I've lost sight of all beside, So enchained my spirit's vision, Looking at the Crucified." "The Lord Christ passed my humble cot: I knew him, yet I knew him not; But as I oft had done before, I hurried through my narrow door To touch His garment's hem. "He drew me to a place apart From curious crowd and noisy mart; And as I sat there at His feet I caught the thrill of His heart-beat Beyond His garment's hem. "Rare was the bread He broke
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Departed Saints Fellow Servants with those yet on Earth.
"I am thy fellowservant, and of thy brethren the prophets." That the saints do not remain insensible, while their bodies are in the dull, but become angels, * see and serve God and bear his messages, and minister to the heirs of salvation, hath been argued from several considerations, in the preceding discourse; but we chiefly depend on revelation. The text and several other scriptures, we conceive to be our purpose, and sufficient to establish our theory, and that the same is illustrated and confirmed
Andrew Lee et al—Sermons on Various Important Subjects

The Doctrine of Satan.
Rev. William Evans—The Great Doctrines of the Bible

Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple
J. W. McGarvey—The Four-Fold Gospel

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle
John Bunyan—The Works of John Bunyan Volumes 1-3

Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish
J. W. McGarvey—The Four-Fold Gospel

Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus]
J. W. McGarvey—The Four-Fold Gospel

Daniel 10:17 NIV
Daniel 10:17 NLT
Daniel 10:17 ESV
Daniel 10:17 NASB
Daniel 10:17 KJV

Daniel 10:17 Bible Apps
Daniel 10:17 Parallel
Daniel 10:17 Biblia Paralela
Daniel 10:17 Chinese Bible
Daniel 10:17 French Bible
Daniel 10:17 German Bible

Daniel 10:17 Commentaries

Bible Hub
Daniel 10:16
Top of Page
Top of Page