The Life and Death Realities of Spiritual Warfare

Several years ago it was popular to talk about “territorial spirits,” demons assigned to particular regions, governments, and institutions. Peter Wagner of Fuller Seminary wrote a book titled Engaging the Enemy: How to Fight and Defeat Territorial Spirits(Regal, 1991). While some have run the risk of preoccupation and speculation about angels and demons, we play the fool if we make light of or ignore this spiritual reality. Daniel 10 makes clear that (1) angels and demons exist, (2) angels and demons engage one another in spiritual combat, (3) certain demons, and probably certain angels, are given particular geographical and governmental assignments, and (4) our prayers in some genuine measure enter into and affect the battles being fought. John Piper would agree with my theological assessment and summarizes it well:

I would conclude that there are high-ranking demonic powers over various regimes and dominions and governments and realms of the world; and that they work to create as much evil and corruption and spiritual darkness as they can. They strive to interrupt Christian missions and ministry as much as they can. (“Angels and Prayer”)

It is ten days after Passover, the twenty-fourth day of the first month of the new year (Boice, Daniel, 104). Daniel is standing along the riverbank of the Tigris, approximately twenty miles from the capital city of Babylon (10:4). Suddenly, he looks up and sees a majestic figure who is described in detail in verses 5-6. He looks like a man, but he is clearly more than a man. Many students of Scripture believe he is an angel. This is understandable and the more popular opinion. However, the description of this person is similar to that of the exalted and glorified Lord Jesus in Revelation 1:12-16. I am convinced that this is a Christophany, a preincarnate appearance of the Son of God (cf. Dan 3:25). I also believe the person we see here is to be distinguished from the angel of verse 10. Bryan Chappell makes a similar assessment:

Who is being described? Clearly this is the Christ, the anointed Son of Man, who represents the glory and purposes of God. There are many intentional reflections between the chief figures in these chapters of Daniel and Revelation. The men described in both are clothed in white robes—priestly garb; both have a gold belt—kingly apparel. Both have blazing eyes, both have bronze skin, both have roaring voices—all supernatural traits. In Revelation, the one described holds seven stars in his hand and his face blazes like the sun. Perhaps that explains why the appearance of the man in linen to Daniel makes the prophet faint dead away and causes his friends to run away. The one who comes as a spokesman for God is most readily understood as the Son of God, the Second Person of the Godhead who made the heavens and earth. (Gospel According to Daniel, 171–72)

The vision of the glorified Christ in verses 5-6 is overwhelming to Daniel and those who were with him. It appears Daniel saw the vision, but his companions only heard it. Still, just hearing it was enough to scare them to death and cause them to run and hide (v. 7). Daniel was left alone, and he was undone by the vision (v. 8). He was wiped out and drained physically of all his strength. Hearing the words of the vision finished him off. It basically knocked him out cold as he “fell into a deep sleep, with [his] face to the ground” (v. 9; cf. 8:18). Like Isaiah (Isa 6), he could not handle the vision. He was overwhelmed. Undone. Wiped out. Comatose! Ligon Duncan is right: “In the Bible, intimacy with God always leaves its mark” (“The Vision of the Man”).

Daniel is awakened by the touch of a hand (v. 10). I believe this is an angel and a different person from the one described in verses 5-6, who is the Son of God. The angel raised him “trembling” (ESV) to his hands and knees, and Daniel next receives words of encouragement and insight. He is encouraged as he is told he is “a man treasured by God” (v. 11; also 19) and that he should stand up because the angel was sent to him. Of course, this causes him to start trembling again (v. 11). Poor guy! The angel encourages him not to be afraid because from the first day Daniel began to pray the angel was commissioned to come with an answer to Daniel’s prayer. God saw his humble heart, heard his words of mourning and intercession, and dispatched his servant angel with an answer (v. 12).

However, a problem arose that delayed the angel’s arrival with an answer. A demon, called “the prince of the kingdom of Persia” (v. 13), got in the way and delayed the answer’s arrival for twenty-one days. Only when “Michael, one of the chief princes, came to help” could the angel break free from “the kings of Persia” (note the plural). This angel, possibly Gabriel (cf. 8:15-16; 9:21; Luke 1:19, 26-27), had been ganged up on by a number of demons. He therefore needed the aid of the archangel Michael (Jude 9), Israel’s protector and prince (Dan 10:21), to continue on his way with an answer to Daniel’s prayer. Stephen Miller notes,

Michael is introduced in this verse and is also mentioned in Dan. 10:21; 12:1; Jude 9; and Rev. 12:7 in Scripture. In Jude 9 he is called the “archangel,” which means “first (chief) angel.” 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.” (Daniel, 285)

With the aid of Michael, and also the continued prayers of Daniel, the angel has arrived “to help [Daniel] understand what will happen to [his] people [Israel] in the last days”—events that precede and include the coming of God’s kingdom (v. 14). The angel’s message is clearly going to be eschatological; it is “for days yet to come” (ESV).

Once more Daniel gets more than he can handle, as verse 15 makes clear. The angel speaks, Daniel goes down, and now he is “speechless.” He can’t even respond to what he has heard. Then in verse 16, he is assisted by the angel who touches his lips to open his mouth and enables him to speak. Daniel can talk but nothing more. Pain has come over him, strength has left him, and he can barely breathe (vv. 16-17). He has said all he can. He has nothing left. Dale Davis says it well: “One might wonder if this helpless, sleeping, shaking, speechless, breathless man will ever be in shape to receive the angel’s vision” (Message of Daniel, 144).

Daniel 10:18-21

When it comes to spiritual warfare and the discipline of prayer, Chuck Swindoll makes five insightful observations:

Spiritual warfare is not for the weak of heart and the weak in faith. You will be out of your league and well below the cutoff line. Even spiritual giants like Daniel can be overcome and overwhelmed. They can literally be knocked off their feet and knocked unconscious. They can be drained of all strength and left without a breath. Their lives can feel like they are ebbing away because in their own strength, they are no match for this spiritual arena. Yet, because they are greatly loved of God, help is sent and their energy is renewed. God may knock them down for his sanctifying work, but he promises he will lift them back up (Jas 4:6, 10).

For the third time Daniel is touched by this heavenly visitor (10:10, 16, 18). The angel’s touch strengthens him, restoring his vitality (v. 18). He is told a second time that he is the object of God’s great love (vv. 11, 19; cf. 9:23). Then the angel delivers to Daniel a threefold message: (1) fear not, (2) peace be with you, and (3) be strong.

Daniel was strengthened (three times in 10:18-19), and he invites the angelic messenger to speak because he has received the spiritual energy necessary to receive and understand his message. Strong words of divine revelation (like ch. 11) require spiritual vitality to receive and embrace them. Daniel got what he needed. He is now ready to hear them. The question for you and me is, Are we ready to hear what God has to say to us no matter what the message might be?

The angel asks Daniel a rhetorical question: “Do you know why I’ve come to you?” The answer had already been given, at least in part, in verses 12 and 14. Parenthetically, the angel informs Daniel that he has to return to fight against the prince of Persia. The Persian Empire lasted from 539 to 331 BC. After he battles the Persian demons, he will then engage the evil, spiritual forces of Greece. That empire would exist, in some form, from 331 to 63 BC. As with Persia, evil powers would be working for Greece in the unseen world, engaging the good forces (angels) of God in a battle for the kingdoms of this world and for the souls of men.

Before he leaves for a second deployment, the angel informs Daniel that he will tell him “what is recorded in the book of truth” (v. 21). What an apt description for God’s written revelation. Specifically, as chapter 11 makes clear, the revelation details God’s plan for Israel and the kingdoms of this world. Before he leaves, he provides one final word: as I go to fight on Israel’s behalf, only “Michael, your prince,” is with me. Why? Was it because no one else was courageous enough? The CSB would support this view. I prefer a different understanding. God has an untold number of angels to do his bidding. A lack of courage never appears to be a problem for them. No, the reason is because no one else was needed. Gabriel and Michael would be more than sufficient to carry out God’s plans and purposes.

John Piper, in commenting on Daniel 10, says,

Take the supernatural seriously and realize that we are in a warfare that cannot and should not be domesticated by reinterpreting everything in the biblical worldview so that it fits nicely with secular, naturalistic ways of thinking about the world. Be ready for the extraordinary as well as the ordinary ways that evil spirits work. Don’t be presumptuous, as though demons were weak; and don’t be anxious, as though they were stronger than Jesus. (“Angels and Prayer”)

John Piper is right. No follower of Jesus should be anxious about demons. A vision of the glorified Son of God is more than sufficient to sustain us no matter what we may encounter. A vision of the exalted Messiah will give us strength to endure the darkest night or trial.

The vision of Daniel 10:5-6 finds its New Testament counterpart in Revelation 1:12-16. Both are wonderful and faithful portraits of King Jesus. He is our faithful priest clothed in linen with a belt of gold around his waist (10:5). He is our glorious sovereign Lord shining brightly with omniscient eyes burning like flaming torches (v. 6). He is an omnipotent Savior with arms and legs like polished bronze. And because of his awesome power and might, his words, when spoken, are like the roar of thousands and thousands (v. 6).

This is the God who strips us of our strength that he may become our strength. This is the God who knocks us down that he may raise us up with renewed strength, peace, and courage (v. 19). Our God often knocks us down to show us who we are without him. And our God raises us up to show us what we can be in him. There is pain in the process. But joy comes in the morning.