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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 10:10–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport.
I.Daniel is in a great consternation and finds it very difficult to get clear of it.
The hand that touched him set him at first upon his knees and the palms of his hands, Dan 10:10. Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling (Dan 10:11), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab 3:16. But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us (Dan 10:15) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth (Dan 10:16), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: "O my lord" (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Rev 22:9), "by the vision my sorrows are turned upon me; they break in upon me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness." Note, 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. "My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them." And again (Dan 10:17), like one half dead with the fright, he complains, "As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me." Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel's mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Exo 20:19. If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? Dan 10:17. Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory?
II.The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be.
It should seem, it was not he whose glory he saw in vision (Dan 10:5, Dan 10:6) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, Dan 8:16. That glorious appearance (as that of the God of glory to Abraham, Act 7:2) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead (Rev 1:17); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men (Dan 10:16), one like the appearance of a man, Dan 10:18. When he only appeared, as he had done before (Dan 9:21), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel.
1.He lent him his hand to help him, touched him, and set him upon his hands and knees (Dan 10:10), else he would still have lain grovelling, touched his lips (Dan 10:16), else he would have been still dumb; again he touched him (Dan 10:18), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God's power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good.
2.He assured him of the great favour that God had for him: Thou art a man greatly beloved (Dan 10:11); and again (Dan 10:19), O man greatly beloved! Note, Nothing is more likely, nothing more effectual, to revive the drooping spirits of the saints than to be assured of God's love to them. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it.
3.He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel (Dan 10:12); and again (Dan 10:19), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job 23:6. So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it (Dan 10:19): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God's strengthening word and grace, he is ready for any thing: "Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me." Note, To those that (like Daniel here) have no might God increases strength, Isa 40:29. And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and them, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis - Give what thou commandest, and then command what thou wilt.
4.He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius (Act 10:4): Fear not, Daniel, Dan 10:12. It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks' humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: "From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard," as, before, at the beginning of thy supplication, Dan 9:23. Note, As the entrance of God's word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Psa 119:130. From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest.
5.He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God's accepting his prayers for the church: "Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it." Note, If we rightly understood the meaning of God's dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. "I have come for thy words (Dan 10:12), to bring thee a gracious answer to thy prayers." Thus, when God's praying people call to him, he says, Here I am (Isa 58:9); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him (Dan 10:14): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Rev 1:1. So here (Dan 10:21): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God's counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace.
6.He gave him a general account of the adversaries of the church's cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last.
(1.)The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Psa 2:2. The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. "When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come," Dan 10:20. The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be vexatious to them. Such is the state of the church-militant; when it has got clear of one enemy it has another to encounter: and such a hydra's head is that of the old serpent; when one storm has blown over it is not long before another rises.
(2.)The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians.
[1.]Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, Dan 10:13. And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman's plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy (v. 20), though he knows that another as mischievous, even that of Grecia, will rise instead of it.
[2.]Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, Dan 10:13. Some understand it of a created angel, but an archangel of the highest order, Th1 4:16; Jde 1:9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, Dan 10:5. He came to help me (Dan 10:13); and there is none but he that holds with me in these things, Dan 10:21. Christ is the church's prince; angels are not, Heb 2:5. He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church's side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Psa 118:7. The Lord is with those that uphold my soul, Psa 54:4.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Let no one think that the one who appeared to Daniel was the Lord because Daniel addressed him as “lord.” For Daniel at the end of the vision said, “He stretched out his hand to the heaven and swore by the living God,” confessing candidly thereby his servitude to the Lord. Daniel called him “lord” not as if he were God, but rather paying him the customary honor. For when we too converse with humans of more honorable rank, we typically use this salutation, just as also blessed Abraham did when he saw the angels appearing as men and conversed with them as with men: “I ask you, my lord, if I have found favor in your sight, do not pass by your servant.” And blessed Rebecca spoke to the servant of blessed Abraham, “Drink, my lord, and I will give water to your camels.” Accordingly, also this word lord does not altogether indicate God. And we will learn this more clearly from the end, as long as we hold to this train of argument.
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Summary
Daniel 10:17 vividly portrays the prophet Daniel's profound physical and spiritual collapse in the presence of a glorious divine messenger. Overwhelmed by the celestial encounter, Daniel confesses his utter inability to speak or stand, highlighting the immense chasm between human frailty and the overwhelming majesty of the divine, and underscoring humanity's inherent weakness before God's glory.
Context
Literary Context
This verse is spoken by Daniel during a period of intense spiritual struggle and revelation, following a prolonged fast (Daniel 10:2-3). The chapter opens with Daniel receiving a vision of a glorious, divine being (Daniel 10:5-6), whose appearance is so overwhelming that it leaves Daniel physically incapacitated. Earlier in the chapter, Daniel describes his initial reaction: "there remained no strength in me, for my comeliness was turned in me into corruption, and I retained no strength" (Daniel 10:8). He falls into a deep sleep, his face to the ground (Daniel 10:9). Despite being touched and encouraged by the messenger, who identifies Daniel as "a man greatly beloved" (Daniel 10:11, 19), Daniel still struggles to regain his composure and strength. Verse 17 is Daniel's direct response to the messenger's command to "stand upright" (Daniel 10:11) and "fear not" (Daniel 10:12), articulating the depth of his physical and vital exhaustion, making it impossible for him to converse with such a majestic figure without divine enablement.
Historical & Cultural Context
Daniel lived during the Babylonian exile and the subsequent rise of the Persian Empire, serving in high governmental positions under various kings. The cultural backdrop of the ancient Near East often depicted encounters between humans and divine beings as awe-inspiring and terrifying, frequently resulting in profound physical reactions from the human party. Prophets and seers were understood to be intermediaries, yet even they were not exempt from the overwhelming power of the divine presence. Daniel's experience aligns with this understanding, emphasizing the vast qualitative difference between mortal humanity and immortal, holy beings. His use of "my lord" reflects the common deferential address to a superior, whether human or divine, in ancient Near Eastern society, acknowledging the messenger's authority and exalted status.
Key Themes
Daniel's experience in this chapter, culminating in his confession in Daniel 10:17, contributes significantly to several overarching themes in the book of Daniel and biblical theology. Foremost among these is the Human Frailty Before Divine Glory, vividly illustrating the natural human response to encountering the holy and powerful presence of God or His messengers. It underscores our creatureliness and dependence, echoing the sentiment found in Isaiah 6:5. Another key theme is the Need for Divine Enablement for spiritual communication and service; Daniel's inability to speak or stand without external help emphasizes that true spiritual engagement requires supernatural strength and empowerment from God, a concept reinforced later when the messenger touches him again, saying, "O man greatly beloved, fear not! peace be unto thee, be strong, yea, be strong" (Daniel 10:19). Finally, Daniel's confession of weakness is not a complaint but an expression of Humility and Reverence, recognizing the vast chasm between himself and his "lord," which is a prerequisite for receiving divine revelation and grace.
Exposition and Analysis
Key Word Analysis
This term (H113) refers to a sovereign, controller, master, or owner, applicable to both human and divine figures. Daniel uses it twice in this verse to address the celestial messenger, acknowledging his superior authority and majesty. It signifies a relationship of submission and respect, recognizing the messenger's exalted status and Daniel's own subordinate position.
Derived from a root meaning "to be firm," kôach (H3581) denotes vigor, force, power, or ability. Daniel's declaration that "there remained no strength in me" indicates a complete physical and vital collapse, a profound enfeeblement that rendered him unable to perform even basic functions like standing or speaking. This is not merely tiredness but an existential depletion of all physical capacity.
This word (H5397) signifies a puff, wind, or vital breath, often associated with divine inspiration or the very essence of life (as in God breathing life into Adam). Daniel's statement, "neither is there breath left in me," suggests a profound sense of vital depletion, as if the very life force was ebbing from him. It implies not just a lack of air, but a near-death state, an overwhelming spiritual and physical shock that threatened his very existence.
Verse Breakdown
"For how can the servant of this my lord talk with this my lord?"
Daniel poses a rhetorical question, expressing the utter impossibility of his situation. He, the humble "servant" (ʻebed, H5650), is in such a state of debilitation that he cannot engage in dialogue with the majestic "lord" (ʼâdôwn, H113), the divine messenger. This highlights the vast disparity in their beings and Daniel's profound sense of unworthiness and incapacity in the divine presence.
"for as for me, straightway there remained no strength in me,"
Daniel provides the immediate reason for his inability to speak. The adverb "straightway" (ʻattâh, H6258) emphasizes the instantaneous and overwhelming nature of his physical collapse upon encountering the divine glory. His "strength" (kôach, H3581) had completely vanished, leaving him utterly helpless and without physical power to stand or communicate.
"neither is there breath left in me."
This clause further intensifies Daniel's description of his extreme debilitation. The absence of "breath" (nᵉshâmâh, H5397), which is often synonymous with the life force or spirit, indicates a near-death experience or a profound vital shock. It signifies that not only his physical strength but also his very capacity for life and vitality had been drained by the overwhelming divine presence.
Literary Devices
Daniel 10:17 employs several literary devices to convey the prophet's profound experience. Hyperbole is evident in Daniel's description of his condition ("no strength," "no breath left"), which, while reflecting a genuine and extreme physical reaction, uses exaggerated language to emphasize the overwhelming nature of the divine encounter. This serves to impress upon the reader the immense power and holiness of the celestial being. There is also a strong element of Contrast at play, juxtaposing Daniel's extreme human frailty and physical collapse ("servant," "no strength," "no breath") with the awe-inspiring, majestic presence of the divine "lord." This contrast underscores the vast gulf between the finite and the infinite, the mortal and the immortal. Furthermore, the phrase "neither is there breath left in me" can be seen as a form of Metonymy, where "breath" (nᵉshâmâh) stands in for the very essence of life or vitality. It's not just a lack of air, but a profound draining of his life force, signifying a near-existential collapse.
Theological and Thematic Connections
Daniel's experience in Daniel 10:17 resonates deeply with a recurring biblical theme: the overwhelming nature of encountering divine holiness and the resultant human response of awe, fear, and physical prostration. This is not merely a physical reaction but a theological one, demonstrating humanity's inherent creatureliness and sinfulness in the face of God's unblemished glory. It underscores the profound truth that no human being can stand in their own strength before the Almighty. Daniel's confession of weakness is a testament to the fact that genuine spiritual encounters often strip away our self-sufficiency, leading us to a place of utter dependence on God. It reveals that communication with the divine, especially in receiving profound revelation, is not a matter of human capability but of divine grace and enablement. This vulnerability is precisely what prepares the human heart to receive God's message, as it cultivates humility and a receptive spirit.
Reflection and Application
Daniel's profound physical and spiritual exhaustion in the presence of the divine messenger offers a powerful lesson for believers today. It reminds us that true encounters with God's holiness and majesty should humble us, stripping away our self-reliance and revealing our utter dependence on Him. In a world that often values strength, self-sufficiency, and human achievement, Daniel's experience calls us to embrace a posture of humility and reverence before God. When we truly grasp the infinite gap between our finite, fallen humanity and God's infinite, holy being, we realize that any spiritual strength, insight, or ability we possess is not our own but a gracious gift from Him. This passage encourages us to approach prayer, worship, and service not from a place of our own power or perceived adequacy, but from a deep awareness of our weakness, trusting that God's strength is made perfect in our weakness. It challenges us to ask: Are we truly awestruck by God, or have we domesticated Him to fit our comfort? Do we rely on our own abilities, or do we humbly seek His divine enablement for every spiritual endeavor?
Questions for Reflection
FAQ
Why did Daniel experience such an extreme physical reaction to the divine messenger?
Daniel's extreme reaction—losing strength and breath—is a common biblical motif for human encounters with divine or angelic beings. It signifies the overwhelming holiness, power, and glory of the celestial realm, which is too profound for mortal, fallen humanity to endure without being utterly undone. It's not a sign of weakness in Daniel, but rather a testament to the immense power of the being he encountered. This reaction underscores the vast qualitative difference between the finite and the infinite, the created and the Creator, demonstrating that human beings cannot stand in their own strength before such majesty. Similar reactions are seen in Isaiah 6:5 and Revelation 1:17, where prophets are overcome by divine glory.
Does "no breath left in me" mean Daniel was literally dying?
While Daniel's statement "neither is there breath left in me" (nᵉshâmâh, H5397) suggests a profound vital depletion, it doesn't necessarily mean he was at the point of physical death. Rather, it conveys a near-death experience or a profound existential shock, where his life force seemed to drain away. The Hebrew word nᵉshâmâh refers to the breath of life, the vital spirit, or even divine inspiration. Daniel felt as though the very essence of his being was being overwhelmed and extinguished by the intensity of the divine presence. This vivid description emphasizes the complete and utter physical and spiritual incapacitation he felt, making it impossible for him to function normally or communicate. It is a hyperbolic expression of extreme weakness and awe.
Christ-Centered Fulfillment
Daniel's profound weakness and need for divine enablement in the presence of the celestial messenger find their ultimate fulfillment and resolution in the person and work of Jesus Christ. Daniel, as a mere servant, could not converse with his "lord" due to his human frailty; yet, in Christ, the infinite God perfectly united Himself with finite humanity. Jesus, the Word made flesh, bridged the very chasm that left Daniel prostrate. He is both the glorious "Lord" and the humble "servant" who perfectly reveals God to humanity (compare Philippians 2:6-8). Daniel needed to be touched and strengthened by an angel (Daniel 10:18-19) to receive revelation, but believers today are empowered by the indwelling Holy Spirit, sent by Christ, who enables us to commune directly with God (compare John 14:16-17 and Romans 8:26-27). Through Christ's atoning sacrifice, our sinfulness, which contributes to our inability to stand before God's holiness, is covered, allowing us to approach God's throne with confidence (compare Hebrews 4:16). Daniel's experience highlights the need for a mediator who can stand between God and humanity; this role is perfectly fulfilled by Jesus, the one mediator between God and mankind, who empowers us to speak, stand, and serve in His strength (compare 2 Corinthians 12:9-10).