Living Water Baptist Church

06/14/2026

We are sometimes reminded to fight, and other times, we need to run. This evening, we see the Christian life compared to a race, one that we want to finish well!

06/14/2026

Good morning from Living Water Baptist in Fruita, CO!

“I was glad when they said to me, ‘Let us go to the house of the LORD’ ” (Ps 122:1).

Here are the sermons for this Lord's Day. If you're in the area, we hope to see you here, either for Sunday School at 9:15 or for our church services at 10:30 and 6!

>10:30 AM Service: “Kingdom Warriors: Putting on the Armor of God” (Eph. 6:10–17)
You might not realize that you are in a spiritual battle, but the Lord instructs us to wear the armor of God. Our kids learned about this in this year's VBS, and this review will give you a fresh look at this passage on spiritual warfare.

>6 PM Service: “Run the Race Before You” (Heb. 12:1–2) — Antonio Celis
We are sometimes reminded to fight, and other times, we need to run. This evening, we see the Christian life compared to a race, one that we want to finish well!

(View our live stream here or at https://lwbcfruita.org/live. If you're interested in donating to our ministry, visit https://www.lwbcfruita.org/give!)

Unable to attend services today? Use this link to watch live on Sundays and Wednesdays.

06/09/2026

“God’s Sovereignty Over Prophesied Empires, Part 1” (Dan. 11:1–9)
You might have found history a boring subject in school, but it can prove the Bible to be true. This evening, we see just how detailed God's prophesied were!
-Notes: https://pastormarksbury.blogspot.com/2026/06/sermon-gods-sovereignty-over-prophesied.html
-Livestream: https://lwbcfruita.org/live
-Donations: https://www.lwbcfruita.org/give

MANUSCRIPT:
Series: “Daniel: God’s Sovereign Plans” #28
Text: Daniel 11:1–9
By: Shaun Marksbury
Date: June 7, 2026
Venue: Living Water Baptist Church
Occasion: PM Service

Introduction
Many people didn’t enjoy history in school. Some teachers taught it as a dry recitation of facts and dates to memorize for a test. The subject seemed boring because it often lacked the story of the human condition behind the events of history. And, for you public school alumni, it also lacked how God was constantly framing history for His glory! History is filled with wonderful accounts of God’s providence.

History also supports the claims of Scripture. For instance, for a while in modern archeology, there was doubt that there was ever such a thing as a Hittite, with some assuming the Bible made up an entire culture; today, archeologists have not only confirmed the existence of such a people, but have also helped to craft an entire field of study known as Hittitology.

History also confirms the Bible’s supernatural claims. As one study notes:

Fulfilled prophecy is one of the proofs of the inspiration of the Bible, for only an omniscient God can know future events accurately and direct His servants to write them down. “He reveals deep and secret things; He knows what is in the darkness, and light dwells with Him” (Dan. 2:22, nkjv). It is no surprise, then, that the radical critics have attacked the Book of Daniel, and especially these chapters, because they claim that nobody could write in advance so many accurate details about so many people and events. Their “scientific conclusion” is that the Book of Daniel is a fraud; it was written centuries after these events, and therefore is not a book of prophecy at all. These critics can’t deny the historicity of the events, because the records are in the annals of ancient history for all to read and cannot be denied. Therefore, to maintain their “scientific theories,” they must deny the reality of prophecy. Those of us who believe in a great God have no problem accepting “the word of prophecy” (2 Peter 1:19–21).[1]

This chapter predicts the history preceding Antiochus Epiphanes with wonderful detail. That not only proves its divine origin, but also that it was a comfort to those Jews alive during that time. It also tells us that what we sometimes call the 400 “silent years,” the period between the testaments, were anything but silent of God’s sovereign control. As a result, the Jews living during this period would have complete confidence that they could make it through the conflicts of this chapter and that the prophesied Messiah would come — indeed, we find Messianic expectations high in the first century during the time of Jesus.

Now, because this is a very specific chapter, though, modern readers can find it a difficult one to navigate. This is especially so for those without a solid grasp of ancient Near Eastern history. It covers the waning of the Persian Empire and the Hellenization of the Middle East, starting with Alexander the Great and ending with Greek power waning before the growing Roman Empire. It also will talk more about the Antichrist at the end. As one commentator notes, “This chapter might be treated in Bible classes. We do not see how it could be used for a sermon or for sermons.”[2] Yet here we are!

We begin at the end of the Babylonian Captivity in the sixth century B.C. Remember in the past chapter, continuing here, Daniel is in the third year of Cyrus’s reign (10:1), the king predicted by name 100 years earlier in Isaiah. Cyrus conquered Babylon in 539–538 B.C.

In Daniel 10, both the prince of Persia and the prince of Greece are mentioned; their history unfolds in this chapter. Cyrus allowed the Jews to return and rebuild the temple (Ezra 1–4), though only about 42,000 returned home. The Jewish people still needed purification in preparation for the Messiah’s coming some 500 years later, and Daniel receives this prophecy amid that context.

Verses 1–20 cover the end of Persian dominance, the rise of Alexander the Great, and the fracturing of his empire. The Syrian Wars (six in total, with this section focusing on the first five) were driven by control of the region including Israel, which is why Judea often became a battleground or pawn.

We will walk through this chapter carefully, verse by verse, trying to note how God fulfilled His word. Our focus this evening is on the first nine verses, which take us from the end of the Babylonian Captivity, through the rise of Alexander the Great, and into the early conflicts between the fractured kingdoms he left behind him. So, tonight, we’ll see His sovereign hand over Persia (vv. 1–2), Greece (vv. 3–4), and over North and South (vv. 5–9).

First, Consider God’s Hand Over Persia (vv. 1–2)
In the first year of Darius the Mede, I arose to be an encouragement and a protection for him. And now I will tell you the truth. Behold, three more kings are going to arise in Persia. Then a fourth will gain far more riches than all of them; as soon as he becomes strong through his riches, he will arouse the whole empire against the realm of Greece.

The first verse connects us back to the previous chapter. Although many translations place it with chapter 11, it clearly belongs with the statement in 10:21. It concerns the reciprocal aid between Michael and Gabriel. It’s likely the statement “in the first year of Darius” led to the chapter division,[3] but contextually, it continues the angelic conversation.

Now, this means that the angel is backing up about two years to start his account, the same year as the revelation of the seventy weeks (539 B.C.; cf. 9:1). The angel (Gabriel) relates that he had supported and protected Michael. Why? The occasion likely involved Cyrus’s decision to allow the Jews to return, as Satan sought to “thwart the renewal of Israel” and the eventual coming of the Messiah.[4]

This means that the angels are fighting to ensure that the good desires of the Lord comes to pass. In other words, “The angel Gabriel lets Daniel know the good service he has done to the Jewish nation.”[5] As another study explains, “This suggests that though the kingdoms of the world are under demonic control, their human rulers can be delivered from that control and used for a higher purpose by God as He sees fit.”[6] The Persians probably didn’t know that they were being manipulated for evil, and the Lord sends His angels to intervene.[7] Good angels can be entrusted with influence over national affairs to counteract evil and help the good.[8]

In v. 2, Gabriel promises to share “the truth.” It’s not as though he’s been deceptive before; he’s restating his reference to the “Book of Truth” (10:21).[9] Gabriel now reveals the secret will of God for the nations in the intertestamental period.

He notes that three kings will arise after Cyrus, meaning these three kings have nothing to do with Christmas! Scholars generally identify them as Cambyses (529–523 B.C.), Pseudo-Smerdis (523–522 B.C.), and Darius I (522–486 B.C.).[10] These are each important, but for the sake of time, let’s continue on the next one in this verse.

Gabriel reveals that the fourth king will be far richer. This can only be Xerxes I (Ahasuerus in Esther, 486–465 B.C.). His wealth funded a massive invasion of Greece (480–479 B.C.), famous for defeats at Salamis and Plataea. He is the Xerxes who faced King Leonidas at Thermopylae (depicted with a great deal of license in “300” — and no, he didn’t look like that!). He was eventually defeated; as one study notes, “All of this occurred between chapters 1 and 2 of the Book of Esther. He came home a bitter and angry man and sought to find relief for his wounded pride by enjoying his harem. It was at this time that Esther entered the picture.”[11] Artaxerxes I (in Ezra/Nehemiah) was his son, but he isn’t mentioned here.

Now, that leads to a question: Why not list everyone, and all the surrounding history, for that matter? First, kings after Xerxes are omitted because they were not germane to the prophecy;[12] the passage remains focused on the history that affects God’s people. For instance, Xerxes’s failed campaign marked the beginning of Persia’s decline, culminating in Alexander’s conquest around 331 B.C.

This chapter’s astonishing predictions — over 130 details in the first 35 verses validated by history — displays God’s omniscience and sovereignty over history. The Bible records history up to Nehemiah’s time (c. 445–444 B.C.). The following 400 “silent years” were filled with the very events prophesied here, meaning they were anything but silent! Let’s consider that next.

Second, Consider God’s Hand Over Greece (vv. 3–4)
And a mighty king will arise, and he will rule with great authority and do as he pleases. But as soon as he has arisen, his kingdom will be broken up and parceled out toward the four points of the compass, though not to his own descendants, nor according to his authority which he wielded, for his sovereignty will be uprooted and given to others besides them.

The Greco-Persian Wars during this time caused Greece to unite under a Phillip the Macedonian. He had his son tutored by Aristotle, and when Phillip was assassinated, his son took over at age sixteen.

Who was this lad? This mighty king is someone we know well from both history and our study in the Book of Daniel (8:5–8). Alexander the Great is the perfect candidate for the phrase “mighty king” or “warrior king,”[13] for he would not only turn back the invasion of Greece, but in 334 BC, he invaded the Persian Empire. Between 334 and 330 B.C., he conquered Asia Minor, Syria, Egypt, and the Medo-Persian Empire, extending his rule as far as India.

We can see why the text says he did “as he pleases,” like it does of Nebuchadnezzar, Antiochus, and the future Antichrist (cf. Dan. 5:16; 8:4; 11:16, 36) — he an “unstoppable power.”[14] Yet, Alexander’s conquests were part of God’s sovereign plan — the spread of Koine Greek unified the known world linguistically, aiding the later spread of the Gospel. Moreover, his “melting pot” empire also facilitated cultural exchange which made the gospel proclamation easier even a few centuries later.[15]

He certainly thought he was unstoppable — after he conquered Asia, he even wanted to be worshipped as a god himself.[16] Yet, as v. 4 says, “But as soon as he has arisen, his kingdom will be broken up.” He died at thirty-two years of age in Babylon from malaria complicated by his alcoholism.[17]

Sometimes, a text uses the passive voice as a subtle nod to God’s authority and power. Verse 4 says Alexander’s kingdom will be “broken up and parceled out toward the four points of the compass.” Four generals eventually take control, the Lord previously predicted (cf. 8:8, 22) — Seleucus (to the north in Syria/Mesopotamia), Ptolemy (to the south in Egypt), Lysimachus (to the east in Thrace/Asia Minor), and Cassander (to the west in Macedonia/Greece).[18] This is all according to God’s sovereign plan, and this chapter will focus on the two divisions to the north and south.

Alexander’s empire fragmented into smaller, weaker kingdoms marked by division. In fact, note that none of Alexander’s posterity inherited his kingdom. His family was eliminated — as one study notes, “Arideus, his brother, was made king in Macedonia; Olympias, Alexander’s mother, killed him, and poisoned Alexander’s two sons, Hercules and Alexander. Thus was his family rooted out by its own hands.”[19] Yet, the passive verbs underscore God’s sovereignty — He uproots and did the giving of the kingdom, as Jeremiah 18:7–8 reminds us. Alexander was no deity.

This tells us that all worldly pomp is perishing. Alexander’s story shows the vanity of earthly power: “All is vanity and vexation of spirit.”[20] Yet God used even this for His purposes, and He protected Jerusalem from destruction in Alexander’s sweeping wave. He promises to continue to protect His people who remain faithful, as the next section confirms.

Third, Consider God’s Hand Over North and South (vv. 5–9)
Then the king of the South will grow strong, along with one of his princes who will gain ascendancy over him and obtain dominion; his domain will be a great dominion indeed. After some years they will form an alliance, and the daughter of the king of the South will come to the king of the North to carry out a peaceful arrangement. But she will not retain her position of power, nor will he remain with his power, but she will be given up, along with those who brought her in and the one who sired her as well as he who supported her in those times. But one of the descendants of her line will arise in his place, and he will come against their army and enter the fortress of the king of the North, and he will deal with them and display great strength. Also their gods with their metal images and their precious vessels of silver and gold he will take into captivity to Egypt, and he on his part will refrain from attacking the king of the North for some years. Then the latter will enter the realm of the king of the South, but will return to his own land.

The next section really extends down to v. 20, and it deals with the nearly 200 years of history from Alexander the Great to Antiochus IV. Now, we’ve talked about Antiochus IV before, sometimes called “Epiphanies.” [21] It so happens he was preceded by three other kings named Antiochus! We won’t be able to get through all of that today, so we’ll just work our way to his father, Antiochus III.

The king of the South in v. 5 is Ptolemy I Soter (323/304–285 B.C.). He was a general under Alexander who was stationed in Egypt and later established the Ptolemaic dynasty there.[22] He became strong, controlling Egypt, Phoenicia, and more.[23] This kingdom lasted until Rome conquered it in 30 BC.[24]

One of his princes, Seleucus I Nicator (312–280 B.C.), another general, initially served under him but later gained a far larger dominion (Babylonia, Media, Syria). Seleucus’s kingdom was the largest division of Alexander’s empire.[25] Originally, the two were to be allied — Ptolemy would have control of Palestine, but (surprise!) Seleucus reneged. He established his independence, setting up ongoing rivalry, with the First Syrian War (274–271 B.C.) and struggles over the promised land.

Now, if this is confusing, remember that we are only concerned with two kingdoms, those north and south of Jerusalem. The southern kingdom is known as the Ptolemaic Kingdom, and each of its kings will bear the name or title Ptolemy, making it easy for us. The northern kingdom will be the Seleucid Kingdom because of Seleucus, and its kings will be named either Seleucus or Antiochus. That means, for instance, when we get to Antiochus IV, he will be ruling the northern Seleucid kingdom.

V. 6 begins, “After some years” — about thirty-five to be exact. This moves us past these men to their progeny, Ptolemy II (285–246 B.C.) and Antiochus II (261–246 B.C.). (Antiochus I, son of Seleucus I, is an interesting historical figure but not relevant to this prophecy.) These two kingdoms tried to end the conflict between them through an alliance sealed with a political marriage. So, the king of the south, Ptolemy II, had his daughter Berenice marry Antiochus II and sire an heir to the throne through her. The goal was political stability and influence.

Such political marriages were not unique. The only problem here was that Antiochus II was already married with an heir! So, the negotiations required Antiochus II to first divorce his wife Laodice and then to exile her and her son. After that, Antiochus married Berenice.

However, things didn’t go as planned. The text says “she shall not retain her position of power” or “strength of arm.” Two years into their marriage, her father, Ptolemy II, died. Perhaps Antiochus II was unhappy with her, or he simply pragmatically decided that the diplomatic need to be married to Berenice had ended with death of his father-in-law. Whatever the reason, Antiochus left Berenice and began to seek reconciliation with his first wife, Laodice. She lost her power.

This is starting to sound like daytime television — these are the Days of Our Lives. That’s especially the case with what happened next. Laodice knew her husband. Fearing her fickle husband might again prefer Berenice, she ensured her son was in a position for succession to the throne again, and then she poisoned her husband. Perhaps this was the fury of a woman scorned, and maybe she didn’t see Antiochus II as a man of attachments or genuine affection for either wife. Whatever the case, his betrayal provoked Laodice’s lethal retaliation, and he also lost his power with his life.

Laodice didn’t stop there. To ensure that her son would be heir, she also had Berenice and her son killed for good measure. Laodice then took her position next to her son as the queen regent of the Seleucid Kingdom.[26] Political marriages and treachery reveal the brokenness of the human condition and our need for God.

Now, as you might imagine, this action had consequences. In v. 7, we read that one of Berenice’s kin — her brother Ptolemy III — found himself stirred up much like Simeon and Levi in Genesis 34 over their sister! He craves vengeance on the Seleucids for her death, the expected result for the murder of a political bride in a foreign kingdom. Laodice may have had the satisfaction of her husband’s and Berenice’s deaths, but she guaranteed war for her people and her son. Our sins always bring unintended consequences, some of which are grave for those close to us.

So, Ptolemy III invaded Syria, executed Laodice (per some accounts), and returned with vast b***y. This including gods and treasures previously taken by Cambyses. This raid brought prosperity to Egypt for a time, so he refrained from further attack for years due to a domestic revolt.[27] In summary, instead of there being an alliance between these great Grecian kingdoms, there is the Third Syrian War (246–241 BC).

That brings us to v. 9. The Seleucids under Seleucus II attempt a return attack, but they can’t quite cut it. Their retreat marked the end of the Third Syrian War in 241 BC, and the height of the Ptolemaic power. The South retains control of the “Beautiful Land,” but not for long.

It’s worth noting one other historical point. The Ptolemies had taken Jews captive in the past and placed them in Alexandria. Under Ptolemy III, they completed a translation project of the Hebrew Old Testament into Greek. This includes the Book of Daniel. That means that those who want to push a later date for Daniel to explain the stunning detail of this prophecy cannot — Daniel existed much earlier than they would like!

Conclusion
There’s no reason to doubt that this is true. The prophecy is confirmed to precede these events, and it perfectly predicts what is coming next. Critical scholars may want to think of this prophecy as some late-date invention of fiction, but they operate with assumptions that prophecy can’t exist. Even so, the facts support that the Book of Daniel was penned in the sixth century B.C.[28]

And we’ve just scratched the surface to this wonderous prophecy! Remember, though, that this text would have been a comfort for God’s people. Though they would face warfare, they could know that God predicted it ahead of time and that they could survive, if they trust in Him. Sadly, not everyone would, and that will lead to trouble for some of them. It’s vital that we trust what God says. To Him be all glory.

-------------

[1] Warren W. Wiersbe, Be Resolute, “Be” Commentary Series, (Colorado Springs, CO: Victor, 2000), 130–131.
[2] 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), 147.

[3] Stephen R. Miller, Daniel, The New American Commentary, (Nashville: Broadman & Holman Publishers, 1994), 18:289.

[4] Ibid., 18:289–290.

[5] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, (Peabody: Hendrickson, 1994), 1457.

[6] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, The Nelson Study Bible: New King James Version, (Nashville: T. Nelson Publishers, 1997), Da 11:1.

[7] Wiersbe, 132.

[8] Augustus Hopkins Strong, Systematic Theology, (Philadelphia: American Baptist Publication Society, 1907), 451.

[9] Miller, 18:291.

[10] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word Pub., 1997), 1246.

[11] Wiersbe, 132–133.

[12] Miller.

[13] 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 11:3.

[14] Ibid.

[15] Wiersbe, 133–134.

[16] Henry.

[17] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures, 1985, 1, 1367–1368.

[18] Ibid., 1368.

[19] Henry.

[20] Ibid.

[21] Miller, 18:293.

[22] Pentecost.

[23] Henry.

[24] Wendy Widder, The Lexham Bible Dictionary, 2016.

[25] Miller.

[26] Ibid., 18:293–294.

[27] Widder.

[28] Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith, (Nashville, TN: Holman Bible Publishers, 2007), 1289.

06/09/2026

“Discipling the Great Commission” (Matt. 28:18–20)
How should we fulfill the Great Commission? This morning, Rocky Wyatt, president of XL Ministries (Excellence in Leadership), challenges us to see our full responsibility of Christian instruction to others.

06/08/2026

You might have found history a boring subject in school, but it can prove the Bible to be true. This evening, we see just how detailed God's prophesied were!

06/07/2026

How should we fulfill the Great Commission? This morning, Rocky Wyatt, president of XL Ministries (Excellence in Leadership), challenges us to see our full responsibility of Christian instruction to others.

06/07/2026

Good morning from Living Water Baptist in Fruita, CO!

“Serve the LORD with gladness; Come before Him with joyful singing. Know that the LORD Himself is God; it is He who has made us, and not we ourselves; we are His people and the sheep of His pasture. Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the LORD is good; His lovingkindness is everlasting and His faithfulness to all generations” (Ps 100:2–5).

Here are the sermons for this Lord's Day. If you're in the area, we hope to see you here, either for Sunday School at 9:15 or for our church services at 10:30 and 6!

>10:30 AM Service: “Discipling the Great Commission” (Matt. 28:18–20), Rocky Wyatt
How should we fulfill the Great Commission? This morning, Rocky Wyatt, president of XL Ministries (Excellence in Leadership), challenges us to see our full responsibility of Christian instruction to others.

>6 PM Service: “God’s Sovereignty Over Prophesied Empires, Part 1” (Dan. 11:1–9)
You might have found history a boring subject in school, but it can prove the Bible to be true. This evening, we see just how detailed God's prophesied were!

(View our live stream here or at https://lwbcfruita.org/live. If you're interested in donating to our ministry, visit https://www.lwbcfruita.org/give!)

Unable to attend services today? Use this link to watch live on Sundays and Wednesdays.

06/01/2026

“Heavenly Fighting, Part 2” (Dan. 10:10–21)
A lot of Christians have various views on spiritual warfare, but we can't deny that it's real. Join us as we consider what we need for spiritual battle!

-Notes: https://pastormarksbury.blogspot.com/2026/06/sermon-heavenly-fighting-part-2-dan.html
-Livestream: https://lwbcfruita.org/live
-Donations: https://www.lwbcfruita.org/give

MANUSCRIPT:
Series: “Daniel: God’s Sovereign Plans” #27
Text: Daniel 10:10–21
By: Shaun Marksbury
Date: May 31, 2026
Venue: Living Water Baptist Church
Occasion: PM Service

Introduction
There always seems to be evil opposing key moments in history. When Jesus walked the earth, demonic activity peaked in Israel. Our Lord faced temptation, seemingly supernatural weather, and even demoniacs as He proclaimed the gospel.

This can also be true, to a lesser degree, of certain moments in life and ministry. More recently, there’s an account of a missionary in Pakistan who experienced demonic opposition through a rattling door accompanied by strange noises at 3:00 a.m.; this was precisely when his ministry was seeing significant spiritual fruit. After prayer and Scripture quoting, the attack ceased. Similarly, a church planter in New Jersey was physically attacked — unable to breathe as if being choked — until his roommate rebuked Satan and the assault ended.[1]

I’ve likewise had a strange experience or two in seminary. Once, while in bed alone, I felt a pressure like a hand placed on my pillow, and then a rushing sensation move up my body and a pressure on my chest that didn’t subside until I prayed. I’ve also experience sudden attacks of doubt and even depressive thoughts during pivotal moments of ministry, moments I was only able to overcome through prayer and the Word of God. Our family has also faced attacks that we could only describe as demonic opposition — encounters which were sometimes seemingly mundane from everyone else’s perspective, but which cut to the core of our household.

Now, Christians have a lot of ideas about spiritual warfare. Some of it is admittedly a bit sensational, perhaps taking moments like these and dramatizing them. But others are more biblical. Spiritual warfare may not look like a comic book fight between angels and demons clashing swords. Yet, it does exist, and it might be more terrifying than we would dare to witness. And some of you have experienced it.

In fact, believers often face greater danger from minor skirmishes than major spiritual battles. That’s because one of the greatest sources of evil for each person lies within their own hearts — and they have no hope to defeat the darkness until they have the light of Christ shining inside of them. Indeed, if Satan can immobilize someone with a simple temptation, then there’s no need for him to waste effort on that person. These smaller fights are much more common, keeping Christians distracted from any larger combat.

Yet, when a person begins overcome temptation and sin and even take the light of truth into other dark areas, then there will be serious opposition.

There is territory that is clearly under the control of demonic influence. From this part of the chapter, we see in Daniel five ways to engage in spiritual battle. First, spiritual battle requires the esteem of the Lord (vv. 10–11). Second, spiritual battle requires patient faithfulness in the Lord (vv. 12–13). Third, spiritual battle requires a humble understanding in the Lord (vv. 14–15). Fourth, spiritual battle requires a purity of speech before the Lord (vv. 16–17). Fifth, spiritual battle requires the strength of the Lord (vv. 18–21). Let’s get into the fight with the first of these:

First, Spiritual Battle Requires the Esteem of the Lord (vv. 10–11)
Then behold, a hand touched me and set me shaking on my hands and knees. And he said to me, “O Daniel, man of high esteem, understand the words that I am about to speak to you and stand upright, for I have now been sent to you.” And when he had spoken this word to me, I stood up trembling.

The scene follows the overwhelming vision in vv. 4–9. It leaves Daniel prostrate and trembling. And this isn’t the only time Daniel experiences a severe reaction to divine revelation. As one commentary notes, this should leave us in gratitude:

True, we seldom if ever think of it — of the horror and pain the Lord’s servants endured in order to be the vehicles through whom his word is passed on to us in the Scriptures. We sit comfortably at our desks or tables with a companionable mug of coffee, read the prophets, and scarcely think of how Daniel was physically and emotionally wiped out or Ezekiel plunged into a mental morass of anguish and anger (Ezek. 3:14–15) — in short, of how much the word of God cost them. If we did, we would more highly prize and tenderly reverence what we have received at their hands.”[2]

Now, God doesn’t leave Daniel in this state, and Daniel receives a gentle yet powerful touch from an unnamed figure. We might wonder who, for the “man” of verses 5–6 — most likely the pre-incarnate Christ — had appeared with such glory that Daniel collapsed. We might think, then, that Christ reaches down here like he did later in a similar situation with John (Rev. 1:17). However, our Lord doesn’t always operate in the same way twice, and there’s no indication He moves.

Instead, it appears He sends His angel to comfort His prophet. This is likely the angel Gabriel, who previously interpreted revelations for Daniel (Dan. 8:16; 9:21). Now Gabriel, in more approachable form “like the appearance of a man” (v. 18), ministers to him. Since Gabriel operates in the power of God, tough, we shouldn’t see this as any less than the power of God, which is able to give us strength.[3]

Yet, still, Daniel is literally set on “knees and the palms of my hands.”[4] Strength and comfort often come gradually to those long cast down, and as Matthew Henry notes, we “must not despise the day of small things, but be thankful for the beginnings of mercy.”[5] God gives strength as it is needed for the battle.

Part of that strength can come in the form of encouraging words. The Hebrew term conveys “desirability” or “preciousness.”[6] This is such a comforting word that Daniel will hear it again in v. 19. As one study explains, “God loves everyone (see John 3:16); yet some, because of their special relationship to God, are objects of unusual divine love (see 1 Sam. 13:14; John 13:23; 14:21, 23; Acts 13:22).”[7] Nothing revives drooping spirits like assurance of God’s love,[8] and in the midst of spiritual conflict, we must remember this.

It’s with the strengthening of the Lord that we are ever able to hear and receive divine commands. It’s here in v. 11 that the angel commands understanding and strength — “understand the words… and stand upright.” Remember that this is just introduction for the next chapter. Daniel must listen carefully to the dense, detailed prophecy of chapter 11. Modern believers should note that fulfilled prophecies in chapter 11 came literally and exactly, assuring us that unfulfilled ones will too.[9]

Daniel was still on the ground on his hands and knees, like Ezekiel was (Ezek. 2:1). The command infuses the prophet with courage, though, for this mighty messenger of God brings the answer to Daniel’s prayer.[10] So, when the angel speaks, Daniel rises — even if still trembling. True encounters with divine glory produce holy awe within us.

In spiritual battle, begin with the esteem of the Lord, knowing your own sinfulness and need for His grace. Rest in your identity as His beloved. As Satan accuses, remember that God affirms you. When opposition comes, remember you are precious to the King of heaven. Let that truth steady you, for you need both patience and steadfastness, bringing us to our next point.

Second, Spiritual Battle Requires Patient Faithfulness in the Lord (vv. 12–13)
Then he said to me, “Do not be afraid, Daniel, for from the first day that you gave your heart to understand this and to humble yourself before your God, your words were heard, and I have come in response to your words. “But the prince of the kingdom of Persia was standing against me for twenty-one days; then behold, Michael, one of the chief princes, came to help me. Now I had been left there with the kings of Persia.

Daniel is still trembling, so the angel speaks those familiar words, “Do not be afraid” (cf. v. 19). It is the Lord’s will that we stand before Him in a reverential awe, but He also comforts us and calls us away from fear. The joy of the Lord becomes our strength.[11]
We then see a fascinating reality: Our prayers apparently affect the spiritual realm, both among angels and demons. This angel is dispatched in response to Daniel’s prayer. However, we should note that angels were fighting the demonic delay, not Daniel.

The angel explains the delay. From the first day of Daniel’s humbling himself, meaning engaging in prayer and fasting,[12] his words were heard. God was attentive to Daniel from the first day, even if Daniel had to wait twenty-one days for a response (cf. vv. 2–3).

Daniel’s patient faithfulness mattered. As one commentator notes, “Of what use was his prayer? Baldwin is spot on when she says, ‘I have come because of your words [v. 12b] implies that this visitation would not have occurred apart from Daniel’s specific prayer’. Then the speaker’s continued explanation in verse 13 (more on this verse later) implies that Daniel’s prayer sustained a behind-the-scenes triumph over the malicious designs of the invisible powers in charge of Persia.”[13] Prayer influences the spiritual realm!

Now, who is the “prince of the kingdom of Persia” of the next verse? He is not likely a human ruler (a human could not withstand an angel) but a powerful demonic spirit. Angels are sometimes “watchers,” one who is awake or alert (Dan. 4:13). Angels need no sleep (Ps. 17:8), and they watch the affairs of men with a sleepless eye, and they are ranked according to a hierarchy of rule and authority and power and dominion, which satanic powers imitate.[14] So, this high-ranking evil being, discovering God’s messenger in Persia, decided to delay him from his mission.

Scripture reveals Satan assigns high-ranking demons over nations to influence policies against God’s people (cf. Eph. 6:12). Since Persia was the world power at the time, this could have been one of Satan’s chief princes or Satan himself, explaining why this was such a difficult spiritual stronghold. All of the “religious, social, and political structures” of the empire were being shaped for evil,[15] perhaps whispering temptation or even possessing people for wicked purposes.[16] And now, Persia’s prince sought to hinder God’s purposes for Israel.

Incidentally, this has massive implications for world history. At any moment, behind the scenes, there is real warfare waged concerning the fate of nations. We sometimes wonder what happen to people who seem to be good, who then get into politics and suddenly become very bad; we theorize that some cabal ensnared them, which is possible but also ignores a further spiritual explanation. As our own nation approaches 250 years of age, we should be reminded to pray for protection and revival.

Now, we must remember that God is sovereign over the nations, as well as their evil counterparts in the spiritual realm. The prince of Persia only delays Gabriel because God allowed it for His purposes,[17] and at the right time, He dispatched Michael, “one of the chief princes.” As one commentary explains, “Michael has been assigned by God as Israel’s prince (cf. 10:21); he is ‘great’ in power and protects the Jewish people (cf. 12:1). The implications of these statements are clear. Israel has a mighty angelic supporter in the heavenly realm. Therefore, regardless of Israel’s political, military, and economic weaknesses, its existence is assured because no earthly power can resist their great prince.”[18] This reveals heavenly warfare is also affecting earthly events.

The final clause mentions “kings of Persia” (plural). This is likely referring to several demonic rulers influencing Persian leadership. They probably weren’t fighting Gabriel simply to prevent the delivery of this message, because the conflict resumes after Daniel receives the message.[19] Rather, this is fighting to prevent any possible good and the continued progress of evil.

Patient faithfulness counts. We’re not praying to angels, but persistent prayer may unleash angelic activity you never see.[20] So, do not grow weary. God hears from day one, and the battle belongs Him, and we have no idea how our prayer factors into these matters. So, keep humbling yourself before Him, seeking to do things His way, as we see next:

Third, Spiritual Battle Requires a Humble Understanding in the Lord (vv. 14–15)
“Now I have come to give you an understanding of what will happen to your people in the last days, for the vision pertains to the days yet future.” Now when he had spoken to me according to these words, I turned my face toward the ground and became speechless.

The angel’s purpose is clear: to deliver understanding for Daniel’s people “in the last days” (or “end of the days”). This phrase points to future events culminating in God’s kingdom (Dan. 2:28; Isa. 2:2). The revelation in chapter 11 surveys history from Persia through Greece, focusing on Antiochus IV — but it also ultimately points to the Antichrist and climaxes with the coming kingdom of God.[21] So, this does pertain also to the end.

Yet, these words spark a quiet response from Daniel. He turns his face to the ground and becomes speechless. He is struck dumb with awe. This is also a response we sometimes have with genuine encounters with the divine. Incidentally, this is why “Let All Mortal Flesh Keep Silence” is an excellent if not also unique Christmas hymn to consider the advent of our Lord. We do well to approach God’s Word with similar humility.

We know this is humility based on what Daniel says in vv. 16–17. Before we get there, though, note how important it is to approach spiritual battle with humble understanding of God’s word and will. We do not fight in our wisdom but in submission to God’s revealed will. When we approach prophecy, let’s take God at His word. Similarly, when we approach any other matter of Christian living, let’s not “spiritualize” away the meaning of the text. Seek understanding of His plans, even when they involve conflict.

All of this is for naught if we live in a way unbecoming the saints. Indeed, we all fall short, even the Daniels among us! Yet, the Lord has cleansing for us, as we see next.

Fourth, Spiritual Battle Requires a Purity of Speech Before the Lord (vv. 16–17)
And behold, one in the likeness of the sons of men was touching my lips; then I opened my mouth and spoke and said to him who was standing before me, “O my lord, as a result of the vision that appeared, pains have come upon me, and I have retained no might. Now how can such a servant of my lord talk with such as my lord? As for me, right now no might stands within me, nor does any breath remain within me.”

Again, a figure “in the likeness of the sons of men” touches Daniel’s lips. This echoes Isaiah 6:7 and Jeremiah 1:9, indicating both cleansing and calling. The angelic touch here similarly enables Daniel’s speech.

Daniel addresses the being with humble respect (“my lord”). As one theologian notes, “Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity.”[22] Daniel is confessing human weakness, the anguish which grips him, which causes his strength and breath fail. Daniel is a sinner, though we don’t know his particular failings, and he needed the forgiveness and sanctification of the Lord.

His words also model purity. He makes honest confession without pretense as he is concerned about Israel’s coming suffering. [23] This kind of humble, dependent speech is essential in spiritual battle.

Speak purely before the Lord and one another. Remember that God strengthens the humble for battle, so lay aside any pride. Our words in prayer and testimony should reflect dependence on Him.

And that brings us back to one of the first things we saw:

Fifth, Spiritual Battle Requires the Strength of the Lord (vv. 18–21)
Then this one with the appearance of a man touched me again and strengthened me. And he said, “O man of high esteem, do not be afraid. Peace be with you; gather strength and be strong!” Now as soon as he spoke to me, I received strength and said, “May my lord speak, for you have strengthened me.” Then he said, “Do you know why I came to you? But I shall now return to fight against the prince of Persia; so I am going forth, and behold, the prince of Greece is about to come. However, I will tell you what is inscribed in the writing of truth. Now there is no one who exerts strength with me against these forces except Michael your prince.

The third touch strengthens Daniel for conversation. Talk about being “touched by an angel”! As one study notes, “The first touch enabled him to arise from the ground, the second to speak, and the third to carry on a conversation.”[24] The Lord desires to strengthen His people (cf. Isa. 35:3–4), and He will do so sometimes through an angel, a word from a saint, a passage of Scripture, or through some other means He designates. It is through this communication of divine strength that we are able to stand in the evil day.

The angel repeats his encouragement from before. He says “Do not be afraid… Peace be with you; gather strength and be strong!” (LSB). Joshua heard similar words (Josh. 1:6, 7, 9), and so do all with an anxious heart. Immediately, as a result of both the touch and the word, Daniel feels empowered.

In v. 20, the angel rhetorically takes an accounting of where Daniel is (asking, “Do you understand…?”), perhaps because of Daniel’s intense reactions in this chapter. [25] The angel also tells Daniel he must leave him soon to return to battle the prince of Persia, then face the prince of Greece. If you thought 21 days was a long time for battle, these conflicts literally span centuries. Yet, God’s purposes will prevail!

Finally, the angel says this message comes from “the writing of truth.” This isn’t Scripture, but God’s eternal, hidden, unalterable decree from before the ages. Daniel will have to pay attention to what comes next in ch. 11, but he can be assured that Michael stands with the messenger to ensure God’s sovereign plans.

Rely on the Lord’s strength, for your weakness is the platform for His power. Fight not in your might but His. Pray for leaders, knowing heavenly battles rage. God’s plan, written in truth, will stand.

Conclusion
Again, this is just the introduction. In fact, the chapter break might be in the wrong place, with Daniel 11:1 being a natural place for us to end. Even so, we’ll save that for next time.

Second Corinthians 10:4–5 says that “the weapons of our warfare are not of the flesh, but divinely powerful for the tearing down of strongholds, as we tear down speculations and every lofty thing raised up against the knowledge of God, and take every thought captive to the obedience of Christ.” One commentator notes, “One reason why God commands His people to pray for those in authority is so that God’s will, not Satan’s plans, might be fulfilled in their lives (1 Tim. 2:1–3). The destiny of more than one nation has been changed because God’s people have fervently prayed.”[26]

Spiritual battle is real. Yet we fight from victory in Christ. Esteem the Lord. Remain patiently faithful. Cultivate humble understanding. Speak purely. Draw strength from Him. Stand firm—your Prince fights for you.

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[1] Samuel Naaman, “Winning in Spiritual Warfare,” in One Volume Seminary: A Complete Ministry Education from the Faculty of Moody Bible Institute and Moody Theological Seminary, ed. Michael J. Boyle, Laurie L. Norris, and Kerwin A. Rodriguez (Chicago, IL: Moody Publishers, 2022), 243–244.

[2] 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), 145.

[3] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, (Peabody: Hendrickson, 1994), 1456.

[4] New American Standard Bible: 1995 Update, (La Habra, CA: The Lockman Foundation, 1995).

[5] Henry, 1455.

[6] New American Standard Bible: 1995 Update.

[7] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, The Nelson Study Bible: New King James Version, (Nashville: T. Nelson Publishers, 1997), Da 10:11.

[8] Henry, 1456.

[9] Stephen R. Miller, Daniel, The New American Commentary, (Nashville: Broadman & Holman Publishers, 1994), 18:283.

[10] Ibid.

[11] Henry.

[12] Miller, 18:284.

[13] Davis, 141.

[14] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures, 1985, 1, 1366.

[15] Radmacher, et. al., Da 10:13.

[16] Sam Emadi, Lexham Survey of Theology, 2018.

[17] Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith, (Nashville, TN: Holman Bible Publishers, 2007), 1288.

[18] Miller, 18:285.

[19] Ibid., 18:284–285.

[20] Warren W. Wiersbe, Be Resolute, “Be” Commentary Series, (Colorado Springs, CO: Victor, 2000), 125.

[21] Miller, 18:286–287.

[22] Henry, 1455.

[23] Pentecost.

[24] Radmacher, et. al., Da 10:18.

[25] Miller, 18:288.

[26] Wiersbe, 126–127.