I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes.
I prayed to Yahweh my God, and made confession, and said, “Oh, Lord, the great and dreadful God, who keeps covenant and loving kindness with those who love him and keep his commandments,
we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from your precepts and from your ordinances. We haven’t listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.
“Lord, righteousness belongs to you, but to us confusion of face, as it is today; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you. Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against you. To the Lord our God belong mercies and forgiveness; for we have rebelled against him. We haven’t obeyed Yahweh our God’s voice, to walk in his laws, which he set before us by his servants the prophets. Yes, all Israel have transgressed your law, turning aside, that they should not obey your voice. “Therefore the curse and the oath written in the law of Moses the servant of God has been poured out on us; for we have sinned against him.
He has confirmed his words, which he spoke against us, and against our judges who judged us, by bringing on us a great evil; for under the whole sky, such has not been done as has been done to Jerusalem. As it is written in the law of Moses, all this evil has come on us. Yet we have not entreated the favor of Yahweh our God, that we should turn from our iniquities and have discernment in your truth. Therefore Yahweh has watched over the evil, and brought it on us; for Yahweh our God is righteous in all his works which he does, and we have not obeyed his voice.
“Now, Lord our God, who has brought your people out of the land of Egypt with a mighty hand, and have gotten yourself renown, as it is today; we have sinned. We have done wickedly. Lord, according to all your righteousness, let your anger and please let your wrath be turned away from your city Jerusalem, your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a reproach to all who are around us.
John Calvin 1540 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16 When they were cast out and dispersed throughout the…
When they were cast out and dispersed throughout the various countries of the earth, it seemed as if the covenant of God had been abolished, and as if there was no further advantage in deriving their origin from those holy fathers to whom their land had been promised. For the purpose of meeting these temptations, God fixed beforehand a set time for their exile, and Daniel now recurs to this prediction. He adds, Then I raised my face It is properly אתנה, ath-neh, I placed; but as some interpreters seem to receive this word too fancifully, as if Daniel had then looked towards the sanctuary. I prefer rendering it, He raised his face to God It is quite true that while the altar was standing, and the ark of the covenant was in the sanctuary, God’s face was there, towards which the faithful ought to direct, both their vows and prayers; but now the circumstances were, different through the temple being overthrown. We have previously read of Daniel’s praying and turning his eyes in that direction, and towards Judea, but his object was not a desire to pray after the manner of his fathers. For there was then neither sanctuary nor ark of the covenant in existence. (Daniel 6:10.) His object in turning his face towards Jerusalem was openly to shew his profession of such mentally dwelling in that land which God had destined for the race of Abraham. By that outward gesture and ceremony the Prophet claimed possession of the Holy Land, although still a captive and an exile. With regard to the present passage, I simply understand it to mean, he raised his face towards God. That I might inquire, says he, by supplication and prayers Some translate, that I might seek supplication and prayer. Either is equally suitable to the sense, but the former version is less forced, because the Prophet sought God by supplication and prayers. And this form of speech is common enough in Scripture, as we are said to seek God when we testify our hope of his performing what he has promised. It now follows: —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 4, 7, 8, 10, 11, 12, 14, 16 He speaketh not of that ordinary prayer, which he…
He speaketh not of that ordinary prayer, which he used in his house thrice a day, but of a rare and vehement prayer, least their sins should cause God to delay the time of their deliverance prophesied by Jeremiah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–16 Dan 9:3 And I set my face unto the…
Dan 9:3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
Ver. 3. And I set my face unto the Lord God,] i.e., Toward the habitation of his holiness at Jerusalem, but especially in heaven. I looked up unto the hills from whence I looked for help. This Daniel did daily, {Dan 6:10} but now with more than ordinary intention and devotion he presenteth δεησις ενεργουμενη, an inwrought prayer (as St James calleth it, Jas 5:16), edged with fasting and downright humiliation. He doubteth not thereby to set God to work, as David did {Psa 119:126} He knew that a long look toward God speedeth, {Psa 34:4-5 Jon 2:4-7} how much more an extraordinary prayer!
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16 Observe two things:
Observe two things:
1. That deep revolting, and deep afflictions, call for deep and solemn humiliation.
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2. God’s decrees and promises do not excuse us from duty and prayer, but include it and require it. God will be inquired of for those things which he hath purposed and promised to give his people, Eze 36:37. And if it be objected by any, (as it is by Calovius,) that both God’s threats and promises are absolute, and not hypothetical, as they will prove by Jer 25:11,12; 29:10; it is answered that,
1. Though it be spoken peremptorily and absolutely, yet not without a tacit condition and secret reserve in God, Jon 3:4.
2. God often speaks positively to put sinners in the more awe of his judgments, and to drive them to repentance, Jer 18:7-10.
3. If God give a reason of his threatening, viz. because they have despised his word and abused his patience, 2Ch 36:15,16; Lu 19:42-44; then the threat is absolute.
4. And if God add upon his threatenings such words as these, I will not hear you, pray not for this people, of which we have many instances, then it is peremptory.
5. When the threat and the judgment threatened are the fruit of God’s decree, then it is irreversible; not else. Mind all these rules well in this case.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v4 We have here Daniel's prayer to God as his…
We have here Daniel's prayer to God as his God, and the confession which he joined with that prayer: I prayed, and made my confession. Note, In every prayer we must make confession, not only of the sins we have been guilty of (which we commonly call confession), but of our faith in God and dependence upon him, our sorrow for sin and our resolutions against it. It must be our confession, must be the language of our own convictions and that which we ourselves do heartily subscribe to.
Let us go over the several parts of this prayer, which we have reason to think that he offered up much more largely than is here recorded, these being only the heads of it.
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I. Here is his humble, serious, reverent address to God, 1. As a God to be feared, and whom it is our duty always to stand in awe of: "O Lord! the great and dreadful God, that art able to deal with the greatest and most terrible of the church's enemies." 2. As a God to be trusted, and whom it is our duty to depend upon and put a confidence in: Keeping the covenant and mercy to those that love him, and, as a proof of their love to him, keep his commandments. If we fulfil our part of the bargain, he will not fail to fulfil his. He will be to his people as good as his word, for he keeps covenant with them, and not one iota of his promise shall fall to the ground; nay, he will be better than his word, for he keeps mercy to them, something more than was in the covenant. It was proper for Daniel to have his eye upon God's mercy now that he was to lay before him the miseries of his people, and upon God's covenant now that he was to sue for the performance of a promise. Note, We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy in conjunction.
II. Here is a penitent confession of sin, the procuring cause of all the calamities which his people had for so many years been groaning under, Dan 9:5, Dan 9:6. When we seek to God for national mercies we ought to humble ourselves before him for national sins. These are the sins Daniel here laments; and we may here observe the variety of words he makes use of to set forth the greatness of their provocations (for it becomes penitents to lay load upon themselves): We have sinned in many particular instances, nay, we have committed iniquity, we have driven a trade of sin, we have done wickedly with a hard heart and a stiff neck, and herein we have rebelled, have taken up arms against the King of kings, his crown and dignity. Two things aggravated their sins: - 1. That they had violated the express laws God had given them by Moses: "We have departed from they precepts and from thy judgments, and have not conformed to them. And (Dan 9:10) we have not obeyed the voice of the Lord our God." That which speaks the nature of sin, that it is the transgression of the law, does sufficiently speak the malignity of it; if sin be made to appear sin, it cannot be made to appear worse; its sinfulness is its greatest hatefulness, Rom 7:13. God has set his laws before us plainly and fully, as the copy we should write after, yet we have not walked in them, but turned aside, or turned back. 2. That they had slighted the fair warnings God had given them by the prophets, which in every age he had sent to them, rising up betimes and sending them (Dan 9:6): "We have not hearkened to thy servants the prophets, who have put us in mind of thy laws, and of the sanctions of them; though they spoke in thy name, we have not regarded them; though they delivered their message faithfully, with a universal respect to all orders and degrees of men, to our kings and princes, whom they had the courage and confidence to speak to, to our fathers, and to all the people of the land, whom they had the condescension and compassion to speak to, yet we have not hearkened to them, nor heard them, or not heeded them, or not complied with them." Mocking God's messengers, and despising his words, were Jerusalem's measure-filling sins, Ch2 36:16. This confession of sin is repeated here, and much insisted on; penitents should again and again accuse and reproach themselves till they find their hearts thoroughly broken. All Israel have transgressed thy law, Dan 9:11. It is Israel, God's professing people, who have known better, and from whom better is expected - Israel, God's peculiar people, whom he has surrounded with his favours; not here and there one, but it is all Israel, the generality of them, the body of the people, that have transgressed by departing and getting out of the way, that they might not hear, and so might not obey, thy voice. This disobedience is that which all true penitents do most sensibly charge upon themselves (Dan 9:14): We obeyed not his voice, and (Dan 9:15) we have sinned, we have done wickedly. Those that would find mercy must thus confess their sins.
III. Here is a self-abasing acknowledgment of the righteousness of God in all the judgments that were brought upon them; and it is evermore the way of true penitents thus to justify God, that he may be clear when he judges, and the sinner may bear all the blame. 1. He acknowledges that it was sin that plunged them in all these troubles. Israel is dispersed through all the countries about, and so weakened, impoverished, and exposed. God's hand has driven them hither and thither, some near, where they are known and therefore the more ashamed, others afar off, where they are not known and therefore the more abandoned, and it is because of their trespass that they have trespassed (Dan 9:7); they mingled themselves with the nations that they might be debauched by them, and now God mingles them with the nations that they might be stripped by them. 2. He owns the righteousness of God in it, that he had done them no wrong in all he had brought upon them, but had dealt with them as they deserved (Dan 9:7): "O Lord! righteousness belongs to thee; we have no fault to find with thy providence, no exceptions to make against thy judgments, for (Dan 9:14) the Lord our God is righteous in all his works which he does, even in the sore calamities we are now under, for we obeyed not the words of his mouth, and therefore justly feel the weight of his hand." This seems to be borrowed from Lam 1:18. 3. He takes notice of the fulfilling of the scripture in what was brought upon them. In very faithfulness he afflicted them; for it was according to the word which he had spoken. The curse is poured upon us and the oath, that is, the curse that was ratified by an oath in the law of Moses, Dan 9:11. This further justifies God in their troubles, that he did but inflict the penalty of the law, which he had given them fair notice of. It was necessary for the preserving of the honour of God's veracity, and saving his government from contempt, that the threatenings of his word should be accomplished, otherwise they look but as bugbears, nay, they seem not at all frightful. Therefore he has confirmed his words which spoke against us because we broke his laws, and against our judges that judged us because they did not according to the duty of their place punish the breach of God's laws. He told them many a time that if they did not execute justice, as terrors to evil-workers, he must and would take the work into his own hands; and now he has confirmed what he said by bringing upon us a great evil, in which the princes and judges themselves deeply shared. Note, It contributes very much to our profiting by the judgments of God's hand to observe how exactly they agree with the judgments of his mouth. 4. He aggravates the calamities they were in, lest they should seem, having been long used to them, to make light of them, and so to lose the benefit of the chastening of the Lord by despising it. "It is not some of the common troubles of life that we are complaining of, but that which has in it some special marks of divine displeasure; for under the whole heaven has not been done as has been done upon Jerusalem," Dan 9:12. It is Jeremiah's lamentation in the name of the church, Was ever sorrow like unto my sorrow? which must suppose another similar question, Was ever sin like unto my sin? 5. He puts shame upon the whole nation, from the highest to the lowest; and if they will say Amen to his prayer, as it was fit they should if they would come in for a share in the benefit of it, they must all put their hand upon their mouth, and their mouth in the dust: "To us belongs confusion of faces as at this day (Dan 9:7); we lie under the shame of the punishment of our iniquity, for shame is our due." If Israel had retained their character, and had continued a holy people, they would have been high above all nations in praise, and mane, and honour (Deu 26:19); but now that they have sinned and done wickedly confusion and disgrace belong to them, to the men of Judah and the inhabitants of Jerusalem, the inhabitants both of the country and of the city, for they have been all alike guilty before God; it belongs to all Israel, both to the two tribes, that are near, by the rivers of Babylon, and to the ten tribes, that are afar off, in the land of Assyria. "Confusion belongs not only to the common people of our land, but to our kings, our princes, and our fathers (Dan 9:8), who should have set a better example, and have used their authority and influence for the checking of the threatening torrent of vice profaneness." 6. He imputes the continuance of the judgment to their incorrigibleness under it (Dan 9:13, Dan 9:14): "All this evil has come upon us, and has lain long upon us, yet made we not our prayer before the Lord our God, not in a right manner, as we should have made it, with a humble, lowly, penitent, and obedient heart. We have been smitten, but have not returned to him that smote us. We have not entreated the face of the Lord our God" (so the word is); "we have taken no care to make our peace with God and reconcile ourselves to him." Daniel set his brethren a good example of praying continually, but he was sorry to see how few there were that followed his example; in their affliction it was expected that they would seek God early, but they sought him not, that they might turn from their iniquities and understand his truth. The errand upon which afflictions are sent is to bring men to turn from their iniquities and to understand God's truth; so Elihu had explained them, Job 36:10. God by them opens men's ears to discipline and commands that they return from iniquity. And if men were brought rightly to understand God's truth, and to submit to the power and authority of it, they would turn from the error of their ways. Now the first step towards this is to make our prayer before the Lord our God, that the affliction may be sanctified before it is removed, and that the grace of God may go along with the providence of God, to make it answer the end. Those who in their affliction make not their prayer to God, who cry not when he binds them, are not likely to turn from iniquity or to understand his truth. "Therefore, because we have not improved the affliction, the Lord has watched upon the evil, as the judge takes care that execution be done according to the sentence. Because we have not been melted, he has kept us still in the furnace, and watched over it, to make the heat yet more intense;" for when God judges he will overcome, and will be justified in all his proceedings.
IV. Here is a believing appeal to the mercy of God, and to the ancient tokens of his favour to Israel, and the concern of his own glory in their interests. 1. It is some comfort to them (and not a little) that God has been always ready to pardon sin (Dan 9:9): To the Lord our God belong mercies and forgiveness; this refers to that proclamation of his name, Exo 34:6, Exo 34:7, The Lord God, gracious and merciful, forgiving iniquity. Note, It is very encouraging to poor sinners to recollect that mercies belong to God, as it is convincing and humbling to them to recollect that righteousness belongs to him; and those who give him the glory of his righteousness may take to themselves the comfort of his mercies, Psa 62:12. There are abundant mercies in God, and not only forgiveness but forgivenesses; he is a God of pardons (Neh 9:17, marg.); he multiplies to pardon, Isa 55:7. Though we have rebelled against him, yet with him there is mercy, pardoning mercy, even for the rebellious. 2. It is likewise a support to them to think that God had formerly glorified himself by delivering them out of Egypt; so far he looks back for the encouragement of his faith (Dan 9:15): "Thou hast formerly brought thy people out of Egypt with a mighty hand, and wilt thou not now with the same mighty hand bring them out of Babylon? Were they then formed into a people, and shall they not now be reformed and new-formed? Are they now sinful and unworthy, and were they not so then? Are their oppressors now mighty and haughty, and were they not so then? And has not God said the their deliverance out of Babylon shall outshine even that out of Egypt?" Jer 16:14, Jer 16:15. The force of this plea lies in that, "Thou hast gotten thyself renown, hast made thyself a name" (so the word is) "as at this day, even to this day, by bringing us out of Egypt; and wilt thou lose the credit of that by letting us perish in Babylon? Didst thou get a renown by that deliverance which we have so often commemorated, and wilt thou not now get thyself a renown by this which we have so often prayed for, and so long waited for?"
V. Here is a pathetic complaint of the reproach that God's people lay under, and the ruins that God's sanctuary lay in, both which redounded very much to the dishonour of God and the diminution of that name and renown which God had gained by bringing them out of Egypt. 1. God's holy people were despised. By their sins and the iniquities of their fathers they had profaned their crown and made themselves despicable, and then though they are, in name and profession, God's people, and upon that account truly great and honourable, yet they become a reproach to all that are round about them. Their neighbours laugh them to scorn, and triumph in their disgrace. Note, Sin is a reproach to any people, but especially to God's people, that have more eyes upon them and have more honour to lose than other people. 2. God's holy place was desolate. Jerusalem, the holy city, was a reproach (Dan 9:16) when it lay in ruins; it was an astonishment and a hissing to all that passed by. The sanctuary, the holy house, was desolate (Dan 9:17), the altars were demolished, and all the buildings laid in ashes. Note, The desolations of the sanctuary are the grief of all the saints, who reckon all their comforts in this world buried in the ruins of the sanctuary.
VI. Here is an importunate request to God for the restoring of the poor captive Jews to their former enjoyments again. The petition is very pressing, for God gives us leave in prayer to wrestle with him: "O Lord! I beseech thee, Dan 9:16. If ever thou wilt do any thing for me, do this; it is my heart's desire and prayer. Now therefore, O our God! hear the prayer of thy servant and his supplication (Dan 9:17), and grant an answer of peace." Now what are his petitions? What are his requests? 1. That God would turn away his wrath from them; that is it which all the saints dread and deprecate more than any thing: O let thy anger be turned away from thy Jerusalem, thy holy mountain! Dan 9:16. He does not pray for the turning again of their captivity (let the Lord do with them as seems good in his eyes), but he prays first for the turning away of God's wrath. Take away the cause, and the effect will cease. 2. That he would lift up the light of his countenance upon them (Dan 9:17): "Cause thy face to shine upon thy sanctuary that is desolate; return in thy mercy to us, and show that thou art reconciled to us, and then all shall be well." Note, The shining of God's face upon the desolations of the sanctuary is all in all towards the repair of it; and upon that foundation it must be rebuilt. If therefore its friends would begin their work at the right end, they must first be earnest with God in prayer for his favour, and recommend his desolate sanctuary to his smiles. Cause thy face to shine and then we shall be saved, Psa 80:3. 3. That he would forgive their sins, and then hasten their deliverance (Dan 9:19): O Lord! hear; O Lord! forgive. "That the mercy prayed for may be granted in mercy, let the sin that threatens to come between us and it be removed: O Lord! hearken and do, not hearken and speak only, but hearken and do; do that for us which none else can, and that speedily - defer not, O my God!" Now that he saw the appointed day approaching he could in faith pray that God would make haste to them and not defer. David often prays, Make haste, O God! to help me.
VII. Here are several pleas and arguments to enforce the petitions. God gives us leave not only to pray, but to plead with him, which is not to move him (he himself knows what he will do), but to move ourselves, to excite our fervency and encourage our faith. 1. They disdain a dependence upon any righteousness of their own; they pretend not to merit any thing at God's hand but wrath and the curse (Dan 9:18): "We do not present our supplications before thee with hope to speed for our righteousness, as if we were worthy to receive thy favour for any good in us, or done by us, or could demand any thing as a debt; we cannot insist upon our own justification, no, though we were more righteous than we are; nay, though we knew nothing amiss of ourselves, yet are we not thereby justified, nor would we answer, but we would make supplication to our Judge." Moses had told Israel long before that, whatever God did for them, it was not for their righteousness, Deu 9:4, Deu 9:5. And Ezekiel had of late told them that their return out of Babylon would be not for their sakes, Eze 36:22, Eze 36:32. Note, Whenever we come to God for mercy we must lay aside all conceit of, and confidence in, our own righteousness. 2. They take their encouragement in prayer from God only, as knowing that his reasons of mercy are fetched from within himself, and therefore from him we must borrow all our pleas for mercy, and so give honour to him when we are suing for grace and mercy from him. (1.) "Do it for thy own sake (Dan 9:19), for the accomplishment of thy own counsel, the performance of thy own promise, and the manifestation of thy own glory." Note, God will do his own work, not only in his own way and time, but for his own sake, and so we must take it. (2.) "Do it for the Lord's sake, that is, for the Lord Christ's sake," for the sake of the Messiah promised, who is the Lord (so the most and best of our Christian interpreters understand it), for the sake of Adonai, so David called the Messiah (Psa 110:1), and mercy is prayed for for the church for the sake of the Son of man (Psa 80:17), and for thy Word's sake, he is Lord of all. It is for his sake that God causes his face to shine upon sinners when they repent and turn to him, because of the satisfaction he has made. In all our prayers that therefore must be our plea; we must make mention of his righteousness, even of his only, Psa 71:16. Look upon the face of the anointed. He has himself directed us to ask in his name. (3.) "Do it according to all thy righteousness (Dan 9:16), that is, plead for us against our persecutors and oppressors according to thy righteousness. Though we are ourselves unrighteous before God, yet with reference to them we have a righteous cause, which we leave it with the righteous God to appear in the defence of." Or, rather, by the righteousness of God here is meant his faithfulness to his promise. God had, according to his righteousness, executed the threatening, Dan 9:11. "Now, Lord, wilt thou not do according to all thy righteousness? Wilt thou not be as true to thy promises as thou hast been to thy threatenings and accomplish them also?" (4.) "Do it for thy great mercies (Dan 9:18), to make it to appear that thou art a merciful God." The good things we ask of God we call mercies, because we expect them purely from God's mercy. And, because misery is the proper object of mercy, the prophet here spreads the deplorable condition of the church before God, as it were to move his compassion: "Open thy eyes and behold our desolations, especially the desolations of the sanctuary. O look with pity upon a pitiable case!" Note, The desolations of the church must in prayer be laid before God and then left with him. (5.) "Do it for the sake of the relation we stand in to thee. The sanctuary that is desolate is thy sanctuary (Dan 9:17), dedicated to thy honour, employed in thy service, and the place of thy residence. Jerusalem is thy city and thy holy mountain (Dan 9:16); it is the city which is called by thy name," Dan 9:18. It was the city which God had chosen out of all the tribes of Israel, to put his name there. "The people that have become a reproach are thy people, and thy name suffers in the reproach cast upon them (Dan 9:16); they are called by thy name, Dan 9:19. Lord, thou hast a property in them, and therefore art interested in their interests; wilt thou not provide for thy own, for those of thy own house? They are thine, save them," Psa 119:94.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–16 And I set my face unto the Lord God,…
And I set my face unto the Lord God, to seek by prayer and supplications,.... He set apart some time on purpose for this service, distinct from his usual stated times of prayer, as well as from his civil business and employment; and he not only set his face toward Jerusalem, as he used to do, Dan 6:10, the more to affect his mind with the desolations the city and temple lay in; but towards the Lord God, the sovereign Lord of all, who does according to his will in heaven and in earth, the Governor of the universe, the one true God, Father, Son, and Spirit: and this denotes the intenseness of his spirit in prayer; the fixedness of his heart; the ardour of his mind; the fervency of his soul; his holy confidence in God; the freedom and boldness he used in prayer, and his constancy and continuance in it; which is a principal means, and a proper manner of seeking God. The Septuagint version, agreeably to the Hebrew text (d), renders it, "to seek prayer and supplications"; such as were suitable and pertinent to the present case; most beneficial and interesting to him and his people, and most acceptable to the Lord:
with fasting, and sackcloth, and ashes; as was usual on extraordinary occasions, in times of public mourning; and this he did, to show his sense of the divine Being, and of his own unworthiness to ask or receive anything of him; his great humiliation for the sins of the people; and to distinguish this prayer of his from ordinary ones, and to affect his own heart in it, with the sad condition his nation, city, and temple were in; and therefore abstained from food for a time, put sackcloth on his loins, and ashes on his head, or sat in them.
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(d) , Sept; "ad quaerendum orationem et deprecationes", Montanus; "ad quaerendam orationem et supplicationem", Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 14 Judged us - Whose duty it was to govern…
Judged us - Whose duty it was to govern the people, and to judge their causes; wherein if there was a failure, it was a sin, and judgment upon the people, and upon the rulers and Judges themselves also. Upon Jerusalem - A place privileged many ways above all others, and punished above all others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 7, 9, 11, 14 Verse 3. I set my face - to seek…
Verse 3. I set my face - to seek by prayer] He found that the time of the promised deliverance could not be at any great distance; and as he saw nothing that indicated a speedy termination of their oppressive captivity, he was very much afflicted, and earnestly besought God to put a speedy end to it; and how earnestly he seeks, his own words show. He prayed, he supplicated, he fasted, he put sackcloth upon his body, and he put ashes upon his head. He uses that kind of prayer prescribed by Solomon in his prayer at the dedication of the temple. See 1Kg 8:47-48.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 5, 7, 11, 15, 16 Dan 9:3. I set my face unto the Lord…
Dan 9:3. I set my face unto the Lord God — This expression does not merely mean, that he directed his face to the place where the temple had stood: it signifies also his resolution to apply to God with the utmost seriousness, fervency, importunity, and perseverance, for the accomplishment of his promises respecting the restoration of his people. It denotes, says Henry, “the intenseness of his mind in this prayer, the fixedness of his thoughts, the firmness of his faith, and the fervour of his devout affections in the duty.” To seek by prayer and supplication, &c. — God’s promises, in general, are conditional, and intended, not to supersede, but to excite and encourage our prayers: this was especially the case with regard to God’s promise of restoring the Jews from captivity after seventy years, and this condition was particularly expressed when the promise was made by Jer 29:10-14, where God says, Ye shall call upon me, and I will hearken unto you, &c., and will turn away your captivity, &c. Here we see Daniel complied with the condition; he sought unto the Lord with all his heart, (and undoubtedly excited others to do the same,) and the Lord was found of him. With fasting, and sackcloth, and ashes — In token of humiliation, sorrow for their sins, and grief for the duration of their captivity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–16 And I set my face unto the Lord God…
And I set my face unto the Lord God - Probably the meaning is, that he turned his face toward Jerusalem, the place where God had dwelt; the place of his holy abode on earth. See the notes at Dan 6:10. The language, however, would not be inappropriate to denote prayer without such a supposition. We turn to one whom we address, and so prayer may be described by “setting the face toward God.” The essential idea here is, that he engaged in a set and formal prayer; he engaged in earnest devotion. He evidently set apart a time for this, for he prepared himself by fasting, and by putting on sackcloth and ashes.
To seek by prayer and supplications - To seek his favor; to pray that he would accomplish his purposes. The words “prayer and supplications,” which are often found united, would seem to denote “earnest” prayer, or prayer when mercy was implored - the notion of “mercy” or “favor” implored entering into the meaning of the Hebrew word rendered “supplications.”
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With fasting - In view of the desolations of the city and temple; the calamities that had come upon the people; their sins, etc.; and in order also that the mind might be prepared for earnest and fervent prayer. The occasion was one of great importance, and it was proper that the mind should be prepared for it by fasting. It was the purpose of Daniel to humble himself before God, and to recal the sins of the nation for which they now suffered, and fasting was an appropriate means of doing that.
And sackcloth - Sackcloth was a coarse kind of cloth, usually made of hair, and employed for the purpose of making sacks, bags, etc. As it was dark, and coarse, and rough, it was regarded as a proper badge of mourning and humiliation, and was worn as such usually by passing or girding it around the loins. See the notes at Isa 3:24; Job 16:15.
And ashes - It was customary to cast ashes on the head in a time of great grief and sorrow. The principles on which this was done seem to have been,
(a) that the external appearance should correspond with the state of the mind and the heart, and
(b) that such external circumstances would have a tendency to produce a state of heart corresponding to them - or would produce true humiliation and repentance for sin.
Compare the notes at Job 2:8. The practical truth taught in this verse, in connection with the preceding, is, that the fact that a thing is certainly predicted, and that God means to accomplish it, is an encouragement to prayer, and will lead to prayer. We could have no encouragement to pray except in the purposes and promises of God, for we have no power ourselves to accomplish the things for which we pray, and all must depend on his will. When that will is known it is the very thing to encourage us in our approaches to him, and is all the assurance that we need to induce us to pray.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 9, 11, 13, 16 Covenant. God never breaks it first. (Calmet) --- Deus…
Covenant. God never breaks it first. (Calmet) --- Deus sua gratia semel justificatos non deserit, nisi ab eis prius diseratur. (Council of Trent, Session vi. 11.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16 prayer . . . supplications--literally, "intercessions . . .…
prayer . . . supplications--literally, "intercessions . . . entreaties for mercy." Praying for blessings, and deprecating evils.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 7, 9, 10, 12, 14, 15, 16 3. It was now nearly seventy years since Daniel…
3. It was now nearly seventy years since Daniel had been carried captive to Babylon (Dan_1:1), and as the time of the captivity seemed drawing to a close he is represented as becoming deeply and solemnly interested in its fulfillment. Kautzsch’s idea that Daniel’s sadness proves that according to the writer’s calculation the time of fulfillment must have been already past (Beilagen, p. 205), curiously misinterprets the prophetic temperament. There is no necessary anachronism here. Daniel’s sorrow is not said to be because of Jehovah’s failure to keep his promise of deliverance, but because of his people’s sins which had brought upon them these terrible calamities. So earlier prophets, notably Jeremiah, had sorrowed with equal bitterness. (See also note Dan_10:2-4; Dan_10:15-16.) As the number “seventy” was the common symbolical number of perfection and fullness of time (see our Introduction to Ezekiel, VIII), no elaborate calculation is necessary as to the year when these “desolations” commenced. If they began with Jehoiachin’s captivity (598 B.C.) there were yet ten years before the seventy years of ruin would literally come to an end.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–16 3. set my face] i.e. directed myself: cf. 2Ch_20:3…
3. set my face] i.e. directed myself: cf. 2Ch_20:3 (lit. ‘set his face to seek unto Jehovah’).
to seek prayer, &c.] i.e. to apply myself to prayer, &c.
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with fasting, and sackcloth, and ashes] marks of mourning, and the usual accompaniments of supplication, penitence, and confession. Cf. Isa_58:5; Ezr_8:23; Neh_9:1; Jon_3:5-6; Est_4:1; Est_4:3; Est_4:16.
3–19. Daniel’s prayer, consisting (1) of a confession of national transgression, and of the justice of God’s punishment (Dan_9:4-14), and (2) of a supplication for mercy and restoration (Dan_9:15-19). The prayer evinces great depth and fervour of religious feeling. In style it is Deuteronomic; in fact, it is composed largely of reminiscences of Deut., the prayer of Solomon in 1 Kings 8, and (especially) of Jeremiah (in particular, of Jeremiah 26, 32, 44): there are also some noticeable parallels with the prayers in Nehemiah 1, 9, and Ezra 9 (see on Dan_9:4; Dan_9:6-7; Dan_9:9; Dan_9:14-15; Dan_9:18). The most striking resemblances are, however, with parts of the confession and supplication in Bar_1:15 to Bar_3:18; on which see further the Introd. p. lxxiv f.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 4, 5, 6, 7, 8, 11, 12, 13, 14, 15, 16 (3) I set my face.—Comp. Dan_6:11. Probably he prayed,…
(3) I set my face.—Comp. Dan_6:11. Probably he prayed, as on that occasion, with his face towards Jerusalem. The prayer of Daniel bears some resemblance to those offered by Ezra and Nehemiah, while that of Baruch resembles it much more closely. (On this see Excursus F.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 5, 6, 7, 9, 11, 12, 13, 14, 15, 16 And I set my face unto the Lord God,…
And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. The Septuagint Version here is slavishly close; it renders anTa, (etruria) in accordance with its more common meaning, edwak, and the idiomatic phrase, "to seek prayer and supplication," is rendered euJrein proseuchn. The true rendering is, as Professor Bevan points out," to set to prayer." Theodotion is nearly as slavish; only he omits "ashes," and has "fastings." The Peshitta is close, but does not follow the change of construction in the last clause. Jerome seems to have read, "my God." The cessation of the temple-worship, with its sacrifices, was naturally fitted to bring prayer as a mode of worship into a prominence it bad not before. Yet we find prayers made while the first temple was yet standing, as the prayer of Hezekiah, (2Ki_19:15) of Jehoshaphat. (2Ch_20:6) The comparison more naturally stands with the prayers of Ezra and Nehemiah, as the subject of their supplication is similar to that of the prayer before us.
Vers. 3-8.
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Confession of sin.
I THE DUTY OF CONFESSION. This implies, first, a recognition of guilt in our own consciousness; and second, an admission of it in the presence of God.
1. If we have sinned, it is wrong to ignore the fact or to forget it, till we have repented and have been forgiven. To do so will foster insincerity and self-deception, and will harden the heart in sin. We must first admit our guilt to ourselves.
2. If we have sinned, we are required to declare our guilt before God. The guilt must not be hidden in the secret darkness of our own consciousness. It must be confessed. Though we may confess our sins one to another, the supreme duty is to confess them to God, because
1. we have sinned against him;
2. he is our Judge;
3. he is our Father;
4. he only can deliver us from the consequences and power of sin.
II THE TESTS OF SINCERE CONFESSION. NO duty is more often obeyed only in outward form, and yet there is no duty in which unreality and superficiality are more fatal.
1. One test of sincerity is the presence of real grief (ver. 3). There may be a bald admission of guilt without any feeling of compunction. This is of no value.
2. Another test is the feeling of shame: "confusion of faces." There is a confession which glories in wickedness. True confession is self-humiliating. (Gen_3:7-10)
III THE GROUNDS OF CONFESSION.
1. A consideration of our conduct in the light of the nature and character of God.
(1) We shall realize our guilt by comparison with God"s righteousness, which is the standard of perfection. It is the daylight of God"s presence which reveals the defects of our work.
(2) We shall be prompted to confess our sin to God when we see his greatness, which cannot endure sin; his faithfulness, which is true to his side of the covenant, though we are false to ours (ver. 4); and his mercy, which pardons the penitent (ver. 9).
2. A consideration of our conduct in the light of our obligations.
(1) We are subjects of the great King; therefore our sin is treason: "we have rebelled.
(2) We live under spiritual government, and are not left to our own inclination to shape our conduct; therefore our wickedness is the breach of law: we have "departed from God"s precepts and judgments.
(3) We have been enlightened by Divine revelation. We cannot plead ignorance. Even the heathen have some light of conscience and nature. (Rom_1:18-20) We have the clearer light of prophecy, and our guilt is that "We have not hearkened to God"s servants the prophets
IV THE PERSONAL APPLICATION OF THE DUTY OF CONFESSION.
1. It is universal. Daniel includes men of all classes and in all situations. We cannot shake off our guilt by leaving the scenes of our sins. We carry this burden with us (ver. 7). The rich and great are not exempt (ver. 8).
2. It is personal. The prophet writes in the first person Confession must be individual.
(1) We should acknowledge and confess our special sins, our besetting sins, the sins which are particularly our own characteristic defects, the different kinds of sin, the separate acts of sin. Confession of general guilt is often vague, and does not associate itself closely with our experience.
(2) We should recognize the sinful condition of the heart of which these special sins are symptoms, and confess our sin as well as our sins. (Psa_51:5)
V THE ENDS OF CONFESSION.
1. It is right on its own account, as an evidence of sincerity. (1Jn_1:8)
2. It is a necessary condition of forgiveness. (1Jn_1:9)
3. It is the first step towards a better life. As we admit the evil of the pastwe are more able to do better for the future. (Psa_51:7-10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 6, 8 And I met my face unto the Lord God.
Dan_9:3
And I met my face unto the Lord God.
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Setting the Face unto the Lord
Daniel, when he would seek God, set his face unto the Lord God, to seek by prayer. He was an eminently holy man, and far advanced in piety. His example cannot be an unfitting one to follow.
1. There must be great difficulties to the proper and effectual seeking after God. Some things we do without difficulty; our mind goes naturally and easily to their performance. Before mans fall, his mind would as naturally turn to God rejoice in Him, and be lifted up towards Him, as he now delights in a bright and glorious day. It is not so now. It is a very difficult matter set ourselves rightly to seek God. Man cannot seek God aright unless the power of God works in him to bring him to do it. How can any bring a broken and a contrite heart, which is the proper offering before God, unless God the Spirit break it? Do we naturally give up sin, or naturally wish to do it? Is it easy to confess our sins, to find them out, to ascertain them, whether sins of the heart or life? Try earnestly and honestly to seek God, and you will soon find the difficulty. Various hindrances indeed there are, in coming to the Mercy Seat.
2. Multitudes are ever seeking God who do not set their faces to seek. Scripture is clear respecting wavers. There are many persons of this kind, earnest to-day, dead again to-morrow; by fits at prayer, and then prayerless again. Such obtain nothing of the Lord. Others, though seeking, will not give up every wilful sin. Who can he a Christian without a sacrifice? Who can enter the strait gate without a struggle? You seek in vain if you allow a worldly spirit; unless you come to God, and honestly and earnestly wish to have the love of the world destroyed in your heart. There is one way of approach to God, and but one; one name and one only to plead--the name of Jesus Christ.
3. Some hints on the setting of our face unto the Lord our God. You must give time for this. There must be going to work in right earnest; diligent inquiry for the sins of the life, and for the sins of the heart, and a confessing them with real sorrow before God. There must be, from the beginning of our seeking, a looking for, and a reliance upon, Gods help. And we may look for His help. The first honest and sincere cry or sigh of a returning sinner is noticed by a gracious God. That cry never goes up for help in vain.
4. The importance of thus setting our face unto the Lord God to seek. Remember that we cannot succeed without this. Think of the blessings which God bestows upon those who thus seek, what wonderful promises He has made to them. They deserve all such seeking and sacrifices as we have shown to be needful. You are commanded thus to seek God. Gods commands are the most gracious and beneficent things to us that there are.
5. Special reasons which may be given to different individuals why they should at once resolvedly, looking up to God for help, do this:
(1) Those who have never yet thus set their face unto the Lord God Your eternal happiness depends upon your seeking, or your everlasting perdition.
(2) Turn to some Christians. Some of you are hindered by something in your course. If you would follow Daniels example you might be freed from this hindrance. Again, someone is in a particular strait and difficulty. Does no door open? Is the way dark? Have recourse to thus seeking to God. Go to this duty at once. It must be done now. Let there be no delay. Begin now, earnestly, resolvedly, in prayer and dependence of Gods merciful help, and the result shall not be an early failure or disappointment. God will help the soul at its first really sincere and honest cry to Him for help. (J. E. Dalton, B.D.)
Righteousness not a Position but a Direction
That is a good word about the young Hebrew, Daniel--it says so much. I set my face to the Lord God. And that is the real question about life: which way are you facing; in which direction are you really looking and living? Righteousness, not a position, but a direction. Let me first make this distinction plain, and then you will see the importance of it. The common idea, then, of the difference between right and wrong is that right and wrong are two, separate territories as it were, and that there is a boundary line dividing them, like the frontier line between two countries, and that anywhere on the right side of that boundary line is right. Or, people figure particular sins as if they were separate provinces in the general territory of wrong, each sin with its own boundary line, on one side of which you are in sin--but that so long as you have not actually crossed that line into sin, you are all right. And a great deal of the moral discussion of the world has been spent on trying to map out these exact lines where the right ends and the wrong begins, the line up to which you may go without sinning. Well, that seems very plausible--and yet a glance into real life, and at some of the very commonest matters of right and wrong, is sufficient to show that at any rate there is a great deal of life in which it is quite impossible to draw any such distinct lines between right and wrong! Try to draw the line between industry and idleness, and to say exactly how industrious a man ought to be in order not to be counted an idler. But you cannot do it! Or, take selfishness. Who can lay down exactly how far I ought to consider myself, and mark the point at which selfishness begins; or how far I ought to do what I like, or how far give up to others? Why it cannot be done, if you were to argue about it for a year! Or, take such constantly present questions as that of right and wrong in eating and drinking, or any kind of indulgence. Is there any clear line to be drawn between what is temperate and what is intemperate? Certainly covetousness is a sin. But where exactly does it begin to be so? So it is, palpably, with regard to a great deal of right and wrong. But really, it is so even in things which at first sight look so clear and distinct in their moral outline that you are apt to say--that there can be no haziness or uncertainty in them. Take truth, for instance, or honesty. Truth is apt to look just as exact and precise as a mathematical figure--whether a thing is true or not true, whether you are telling the truth or not--it seems as if it ought to be possible to define that anyhow. And honesty! Is anyone going to say that honesty and dishonesty shade off into one another--why it seems like sapping the very clearest distinction of morality. And yet it is so. No exact line can be drawn in either matter. If you had been sheltering a fugitive slave in the old days of slavery, would truth make it your duty to answer the question if he was with you? Or, if you are bargaining about some goods you want to sell, does honesty require you to tell everything you know to their disadvantage, or is it enough if you answer truly every actual question that is asked you? Must truth be told to criminals when it will help them in a crime? And so I might go through every part of human conduct, and the more closely you look into it, the more you will find that there is no such thing as drawing any absolute line between right and wrong anywhere. But what does that mean? That, therefore, there is not any real difference between them, or that the distinction between them is imperceptible? Not for a moment. The difference between right and wrong is the most tremendous distinction in the world. No distinction of painful or pleasant can compare with it--only it is not of that sort There comes in the thought--and I think it is a helpful thought, that it is not a difference of place or position, but of direction. A single illustration gives it to you at once. It is simply like the difference between east and west. Is there any dividing line between east and west? No! Who can tell where the east stops and the west begins? No one; and yet does that mean that there is no difference between east and west, or that it is a hazy, obscure difference? Not at all. Simply it is this same difference not of two places, but of two directions. You cannot possibly draw a dividing line between east and west, but you can tell in a moment whether you are going east or west, or whether your face is set towards the east or towards the west. And so, though there never was a line drawn which could divide exactly right from wrong, you can tell in a moment whether you are living in the direction of right or in the direction of wrong. There, then, is thee true distinction--and now let us follow it out a little and see the importance of it. For it begins at the very beginning of life, and it lies at the root of all clear, strong righteousness. And, on the other hand, that idea that righteousness consists in not crossing some dividing line into wrong, is just the most treacherous and fertile source of wrong. As long as one fancies that sin only begins at some distinct line, one is tempted to go just as near that line as one can--while really the sin is begun, and going on all the time that one is facing that way! You can see how this works, from the cradle up. You mothers--you tell your little child, playing about you as you work, not to go out of the room. And it goes to the door--and it looks out--and if you speak it says, I didnt go out. And then it puts one foot just on the threshold--very likely looking at you all the while--and then ventures it a little further,--and still, when you shake your head, it says, I havent gone out! Do you know why it is so hard to teach children the true lesson--not merely to keep from crossing some actual line of wrong, but to keep from looking that way, or going that way at all? Because so many of those who want children to be taught that lesson have not learned it themselves! Men and women are constantly just like that little child. They do not intend to sin, or at least they feel they must not, and they think they will not. But they will look towards it, and they will go to the very edge of it, and look over, and perhaps put one foot on the very threshold--and yet if conscience brings them up with a round turn, they try to justify themselves by saying that they have not actually crossed the line! That is how nine-tenths of the worlds sinning comes! Young men, dont you know how this often works in a young mans life--this trying how near one can go to the edge of sin without actually going over the edge? A young fellow comes up from school, or from some country home, to take his place in the great world, and the false glamour of it by and by begins to get hold of him. But he does not mean to sin; he has grace enough to shrink from that. No--he wont sin, be says; but he begins to go with those who do; he hears them talk and brag of the pleasures they have; he half envies them the daring with which they sin--and he will go to places where it is all about--and still when conscience comes in, in quiet hours, he tries to take some poor comfort by making believe with himself that he has not actually sinned. Sinned? Why, his whole attitude is sin. His face and his heart are set towards sin all the time. And it is the same all through life. Just look up the record of any ten men who have got into jail, and you will find that nine out of the ten were led the first stops of the way which brought them there by that mischievous idea that there was some dead-line of sin, which if they did not cross, they would be right. And not only is this the source of actual crime--and of what the world definitely labels sin--but also it is the source of all the poor, unworthy life that there is in the world. The people who are not exactly thieves--but who will take an advantage of you if they can; the people who oven while they are working have not their hearts really set to work, but are facing towards idleness and amusement; that character which in business is always sailing rather close to the wind, and, still more common in the world, that kind of life which perhaps plumes itself on never breaking a commandment or doing anything wrong, and yet that has no real love of goodness, no genuine desire for goodness--that is the kind of life which keeps the world back, and keeps the church back, and keeps the tone of society low and mean. Friends, this is Gods call to us. Not just to keep from certain forbidden things, or from crossing some actual line of sin--but to set our faces clear the other way--towards right, towards allthe just, pure, kind, godly life. It is Christ and all His setting forth of life that have brought this out fully for us--no longer law, but love, no longer the mere keeping from a certain list of forbidden things, but, active, forward-looking service. That is the secret of effective life and of happy life to keep righteousness before us as the whole direction of our living. There is not a day, hardly an hour, but this principle--of righteousness being not a position, but a direction--comes in. It cuts right through the moral casuistry by which the steps of duty so easily get entangled, in discussing just how far this or that way may be pursued without some actual sin! Then does righteousness, in this thought of it, become not a drag, but a motive power, not a restraint, but an inspiration, not condemnation, but glory! I do not say that it is easy; there is no way of looking at it that can make righteousness easy. One may set ones face ever so earnestly in the right direction, and still the tempting passions will allure and the weak resolution will flag and stumble. The Roman moralist confessed that while he loved the better, he sometimes followed the worse--and even Paul himself says that though he delights in the law of God after the inward man, yet he finds another law in his members bringing him into captivity to sin and death. No! There is no grand moral victory even that way, even by facing the right way--and still, it is the only really onward way at all--and with the heart and face set really towards right and God, strength must keep growing--and the sense of a Divine help that will not give us up, and the upward way becomes not quite so hard; and even through clinging weakness and sin, to keep the heart still set towards the right is itself--no! not victory, but the promise of some final victory, the prophecy of how at last we may be lifted out of the bondage of corruption into the glorious liberty of the children of God! (Brooke Herford, D.D.)
Daniel, the Man of Prayer
The prophet Daniel became a great proficient both in penitential and in intercessory prayer as the years went on. And he came to that great proficiency just as a great proficiency is come to in any other science or art; that is to say, by constant, and unremitting, and enterprising practice. Lord teach us to pray, said a disciple on one occasion to our Lord. But not even our Lord, with all His willingness, and all His ability, can teach any of us to pray. Every man must teach himself this most personal, and most secret, and most experimental; this greatest and best of all the arts. Every man must find out the best ways of prayer for himself. There is no royal road; there is no short or easy road to proficiency in prayer. You must also have special and extraordinary seasons of prayer, as Daniel had, over and above his daily habit of prayer. Special and extraordinary; original and unparalleled seasons of prayer, when you literally do nothing else day nor night but pray. Now, it is plain that you cannot teach a lifetime of experiment and attainment like that to any chance man; and, especially, you cannot teach it to a man who still detests the very thought of such prayer. It was his yoke in his youth that first taught Daniel to pray. And Babylon taught Daniel and his three friends all to pray, and to pray together in their chambers as we read. To be arrested in their fathers houses by Nebuchadnezzars soldiers; to have Babylonian chains put on their hands and their feet; to see the towers of Zion for the last time: to be asked to sing some of the songs of Zion to amuse their masters as they toiled over the Assyrian sands--you would have been experts yourselves in a school of prayer like that Jeremiah, a great authority on why some men pray, and why other men never pray, has this about you in his book: Moab hath been at his ease from his youth up; he hath settled on his lees; he hath not been emptied from vessel to vessel: neither hath he gone into captivity; and, therefore, his taste remaineth in him, and his scent is not changed. The ninth chapter of Daniel is dear to every old devotional hand. It is delightful with a delight that is not known to neophytes. It is positively delightful to see the old prophet allying in his chamber and spelling out the book of the prophet Jeremiah, the first copy of which has just been smuggled across the wilderness from Jerusalem to Babylon. We sit over and spell out old authors in literature and religion, if they are sufficiently old; but it would not pay to make a contraband trade of the authors and the preachers of to-day to the authors of to-day or to the preachers either. We exploit and plagiarise the great preachers of the great past, but we do not find much to repay us in the pulpit of our day. Only Daniel studied Jeremiah as much as if Jeremiah had been Moses himself, and more. And he not only studied a prophet whom we would call his contemporary, and his colleague, but, old prophet and old priest as he himself was, he took a new start in fasting, and in sackcloth, and in ashes, and in prayer of all kinds as he sat over Jeremiahs now book, and felt on the floor of his chamber holding the book to his heart. Had we been in Daniels place, I will wager what we would have said as we read that seventy years passage on the new parchment: The Lords ways--if this is indeed the Lord--His ways are not equal, we would have said. Here am I getting on to old age in Babylon, and no intimation has come to me like this. Surely I was the man that needed it, and had earned it. Why Jeremiah? What has he done? And besides, has he not fallen sway to our oppressors? I have a feeling that I would not have been in such a meek temper as Daniel was over that book the ink of which was still wet. O Daniel, a man greatly beloved! and who deserved to be! Why, asks Pascal, why has God established prayer? And the first answer out of the three that Pascal gives to himself is this--To communicate to His creatures the dignity of causality. And Daniel was of Pascals deep, believing and original mind. For Daniel, just because he read and believed that deliverance was at the door, all the more see himself to pray as if his prayer was to be the alone and predestinated cause of the coming deliverance. Daniel put on sackcloth, and fasted, and prayed, and went back upon all his own and all his peoples sins in a way that confounds us to our face. We cannot understand Daniel. We are not deep enough. He prayed, and fasted, and returned to an agony of prayer, as if he had never heard of the near deliverance; he prayed in its very presence as if he despaired of ever seeing it. He fasted and prayed as he had not done all these seventy fasting and praying years. Read, all you experts in prayer, read with all your mind, and with all your heart, and with all your experience, and with all your imagination this great causality chapter. It is written by a proficient for proficients. It is written by a great saint of God for all such. Read it and think. Read it with your Pascal open before you. Read it and sink down into the deep things of God and the soul. Read it and practise it till you know by experiment and experience that decree, and covenant, and prophecy, and promise, and all, however sure, and however near, are all only fulfilled in immediate and dependent answer to penitential and importunate prayer. Read it and pray as never before after the answer has actually begun. See the answer out to the last syllable before you begin to restrain penitence and prayer. And after the answer is all fulfilled, still read it and the still deeper chapters that follow it, till you learn new fasting, and new sackcloth, and new ashes, and new repentance, away out to your saintliest old age. Read Daniels greatest prayer, and Know thy dread power--a creature yet a cause. (Alex.Whyte, D.D.)
Daniels Prayer
Acquainted as Daniel was with the word of God as delivered by the prophets who had foretold the captivity and restoration of Judah, and confiding in the unchangeable faithfulness of that word, as his whole life testified that he did, the return of his countrymen to Jerusalem was an event on which he must have assuredly reckoned, not only as certain, but as very near. Nor were there wanting other and very unequivocal intimations to give Daniel the assurance that this event was at hand. He saw, in the conqueror of Babylon, the very person who had been referred to by name in the prophecies of Isaiah, a hundred and seventy years before. If ever there was a future event which might have been reckoned on with absolute certainty, it was this restoration of the Jewish captives to the land and city of their fathers. And yet, so far from supposing that there was no place for prayer to occupy, among the various means that were employed to bring about that event, it was just his firm belief in the certainty and nearness of it that set Daniel upon fervent and persevering supplications for its accomplishment. Because he contemplated the near approach of this deliverance, he gave himself to special prayer for the fulfilment of the promise.
1. The prayer itself was just expressing or embodying in language the state of Daniels mind as directed towards an object, in the accomplishment of which he felt a most intense interest. The believer never can, without belying his principles, deliberately desire anything that he knows to be contrary to the will, and inconsistent with the glory of God. He supplicates conditionally--so qualifying his petition as that it may be given him, if agreeable to his Makers will, or conducive to the manifestation of his Makers glory. But, if true to his principles, he never can cease vehemently to desire what he does know to be accordant with the will, and subservient to the glory of God.
2. With regard to the rank which Daniels prayer occupied among the various agencies or means that were to be employed in bringing about the object of it, he had good reason to believe that it was neither without a definite place nor in itself devoid of efficacy. Daniel knew that the event for which he longed and prayed necessarily involved in it the spiritual amendment of Judah. He saw that the return of their heart to God was essential to their triumphant return to the land of their fathers; and he felt, therefore, that humiliation and confession of sin was not only a becoming exercise in him at such a moment, but, in reality, a fulfilment in part of the very promise in which he confided. The agency of prayer is indeed a less obvious and palpable thing than that outward co-operation, whereby mankind are rendered subservient to the accomplishment of the Divine purposes. But is it not an agency of an unspeakably loftier character? Is it not the co-operation of an immortal spirit, hearing the impress of the Divine image, and at the moment acting in unison with the Divine will? By some such views of prayer I would endeavour to remove the difficulties of those who may have been perplexed by subtle speculations on the place which it occupies, and the efficacy which belongs to it in the economy of grace; difficulties which, in reality, have nothing more to do with prayer than with anything else connected with human agency. (R. Gordon, D.D.)
Prayer for National Prosperity
As the prophet made the sins, the perils, and the needs of his nation his own, and confessed and supplicated as for his life, so should we. Our sins and transgressions are as great and as many as our mercies; our perils are as real and imminent and fearful as our exaltation and opportunity and overflowing outward prosperity.
I. Lot us name SOME OF OUR MERCIES, PRIVILEGES AND OPPORTUNITIES.
1. Take into view our national heritage--its locality, extent, richness, and abounding resources--unparalleled in the history of nations.
2. Our Providential history. Our ancestral stock, Puritan, Huguenot, etc. Our wondrous growth and development. Gods special interpositions, as in war.
3. The character of our institutions. A free ballot, a free Bible.
II. Let US NOT OVERLOOK OUR PERILS, for they are many and imminent.
1. The decadence of personal integrity and public morality.
2. The rapid influx of a foreign and alien element.
3. The enormous growth and corrupting influence of our great cities.
4. The increasing prevalence of vice, pauperism, and crime throughout the land.
5. The grasping policy and overshadowing influence of combinations and monopolies.
6. The growing alienation of the great labouring class from the Church and from Christianity.
7. The audacity and strength of the Rum Power, allied with corruption in politics, to legalise the traffic in making drunkards, and in gambling on race-courses, and to keep in office disreputable and wicked men in many of our leading cities. (J. M. Sherwood, D.D.)
Prayer
Prayer is often miconceived in all churches and by all parties.
1. The end of prayer, offered in private, is not to inform God. Many persons pray as if they wish to tell God what God does not know.
2. Prayer is not loud speaking, or much speaking, or any one special form whatever.
3. Prayer is not prescribed in the Scripture, or offered by a true believer, in order to work any change in God.
4. We must not associate prayer with any idea of atonement or expiation.
5. Some persons give up all hope, because God does not hear them. They say, Our prayers are so mixed with wandering and simple thoughts, and are so imperfect that we cannot pray aright. This implies a lingering notion that our prayers are expiatory, or a title to Heaven.
6. We must not pray, to be seen of men.
7. Prayer is not to be an excuse or apology for the neglect of duties.
8. It is not an exercise suited merely to a great crisis.
9. Prayer should be addressed unto God, as our Father; and in the name and through the mediation of Christ; and in the strength and with the guidance of the Holy Spirit. (John Cumming, D.D.)
Daniels Prayer
This chapter, more than any other in the Book of Daniel, lays open to us the inner life of the prophet. It shows that he who was so illustrious in his wisdom and public relations was no less noted for his wisdom and public relations, was no less noted for his deep spirituality and earnest private devotions, whilst it suggests that the former were largely the result of the latter. True faith and living piety help to make wise and great. It appears that Daniel was a student of prophecy, of unfulfilled prophecy, and especially of the numbers and dates contained in the sacred predictions. Many consider such studies and anxieties the most barren and dangerous to which we can give ourselves. There is much reason to suspect that one of the real causes of the superficiality and leanness of modern piety is that the professed people of God no longer understand or believe what the prophets have written, and refuse to study or hear about things to come as God has revealed them for our learning. There is abundant material in this prayer of Daniel on which to dwell with interest and pride. The manner of it was deliberate, reverent, humble, and self-chastening. The character and attributes which this piece of devotion ascribes to Deity are also very impressive and sublime. The grandeur and awfulness of Eternal Majesty are blended with unsearchable goodness and faithfulness, presenting to our contemplation the great and dreadful God, keeping covenant and mercy to them that love Him and keep His command-merits, whose almighty hand is in all the administrations on earth and in Heaven, and all whose ways are righteousness and truth. The prayer is also occupied with confession of sin as the cause of Israels miseries. The expressions on this point are the most explicit, unreserved, and contrite. The great subject of the prayer was not simply that affliction might be removed, but that the house and ordinances of God might be restored, and a true, spiritual recovery wrought; for it avails but little to be released from particular punishments of sin if the inner cause of them be not healed. So the plea upon which this prayer rests is the truest and only availing one--not and merit of man, not any right or claim on the sinners part, but alone and entirely the mercy of God and the honour of His great name. (Joseph A. Seiss, D.D.)
With fasting, and sackcloth and ashes.
Fast-Day Service
This is the first bright star which shines in the midst of the darkness of our sins. God is merciful. He is just--as just as if He were not merciful. He is merciful--as merciful as if He were not just, and in very deed more merciful than if He were too lenient, instead of blending a wise severity of justice with a gracious clemency of long suffering. We should rejoice that we have not this day to address the gods of the heathens. You have not to-day to bow down before the thundering Jove; you need not come before implacable deities, who delight in the blood of their creatures, or rather, of the creatures whom it is pretended that they have made. Our God delights in mercy, and in the deliverance of Britain from its ills. God will be as much pleased as Britain; yea, when Britain shall have forgotten it, and only the page of history shall record His mercies, God will still remember what He did for us in this day of our straits and difficulties. As to the hope that He will help us, that is a certainty. There is no fear that when we unite in prayer God will refuse to hear. It is as sure as that there is a God, that God will hear us; and if we ask Him aright, the day shall come when the world shall see what Britains God has done, and how He has heard her cry, and answered the voice of her supplications. (C. H. Spurgeon.)
Aids to Devotion
Calvin remarks that Daniel, though naturally alert in prayer to God, was yet conscious of the want of sufficiency in himself; and hence be adds the use of sackcloth and ashes and fasting. He observes that everyone conscious of his infirmity ought to collect all the aids he can command for the correction of his sluggishness, and thus to stimulate himself to ardour in supplicating God.
The Fast-Day
The necessity and practice of fasting and repentance is set forth both in the Old and New Testaments. From the text we learn that Daniel was wont to fast, and to supplicate the Majesty of Heaven for the pardon of those national sins which he knew would justly draw down the indignation of the Almighty. Notice the special duties of fasting, such as a serious inspection into our hearts, and close self-examination of ourselves. Closely connected with this is the confession of sin. How strikingly was this manifested in the prayer of the text. Again, holy resolutions of amendment should be found in the strength of Christ, and with a due regard to His glory. Intercession is also peculiarly a duty at this season of humiliation, not only in public prayer, but also in private. Mercy to others is a peculiarly suitable accompaniment to fasting and supplication. On these days of public humiliation, when we are called upon to prostrate our guilty souls before Almighty God, sure it must become us to take such a view of the ravages of sin, and its awful consequences upon the guilty sons of Adam, as shall direct our faith to that one great sacrifice which can alone be efficacious for the healing of the nations, and for the introduction of that dispensation wherein we learn something of the achievements of the Prince of Peace; which peace shall be brought about by the subjugation of sin, and the conquest of those passions which war against the soul, and prove so fatal to mans best interests, and so bedim his prospects of future happiness. Learn that the judgments of the Lord are calculated to teach the world righteousness. It ought never to be forgotten that, in the view of Omniscience, God sees the beginning and ending of all human events, from the hour of Natures nativity to the last moment of all earthly dissolution. We may refer the darkest dealings of the Almighty to the Eternal Wisdom. (Nat. Meeres, B.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 7, 9, 12, 15 I turned my face to the Lord God
I turned my face to the Lord God
Here "face" represents Daniel's attention. AT: "I focused my attention on the Lord God" or "I directed my thoughts toward the Lord God" (See: Metonymy)
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to seek him
Those who want to know Yahweh and please him are spoken of as if they are literally seeking to find Yahweh. (See: Metaphor)
fasting, wearing sackcloth, and sitting in ashes
These are symbolic acts of repentance and sorrow. (See: Symbolic Action)
I made confession of our sins
"I confessed our sins"
you are the one who keeps the covenant and is faithful to love those
"you do what what you said you would do in your covenant, and you faithfully love those"
translationWords
face
lord
God
pray
fast
sackcloth
Yahweh
confess
sin
awe
covenant
faithful
love
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 6, 7, 12, 13, 15, 16 9:3 Daniel realized that the seventy years were nearly…
9:3 Daniel realized that the seventy years were nearly at an end, so he turned to the Lord God seeking restoration for his people and the city of Jerusalem. • People in mourning often wore burlap and ashes (cp. Neh 9:1; Esth 4:1; Lam 2:10; Luke 10:13). • Focused prayer was often accompanied by fasting to put spiritual concerns ahead of physical needs.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.