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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 9:4–19. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Verse 17. "'And show Thy face upon Thy sanctuary, which lies desolate.'" By deed fulfil that which Thou hast promised in word, for the approximate period of desolation has elapsed.
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Summary
Daniel 9:17 is a poignant plea from Daniel, embedded within his profound prayer of confession and intercession for Jerusalem and his people during the Babylonian exile. It encapsulates his fervent desire for God to restore His favor and presence to the desolate sanctuary in Jerusalem, appealing not to Israel's merit but solely to God's own character and glory. This verse highlights the deep spiritual yearning for divine intervention and the re-establishment of God's dwelling place among His people, grounded in a humble recognition of God's sovereignty and faithfulness.
Context
Literary Context
Daniel 9:17 is a crucial component of Daniel's extensive prayer in Daniel 9. This prayer immediately follows Daniel's contemplation of Jeremiah's prophecy regarding the seventy years of desolation for Jerusalem (Daniel 9:2). Recognizing that this period is nearing its end, Daniel pours out a deeply penitential and intercessory prayer on behalf of his people, Israel. The prayer begins with confession of national sin (Daniel 9:5-11), acknowledges God's righteous judgment (Daniel 9:12-14), and then transitions into earnest supplication for restoration based on God's character and promises (Daniel 9:15-19). Verse 17 specifically focuses on the restoration of the sanctuary, a central symbol of God's presence and covenant with Israel.
Historical & Cultural Context
The prayer in Daniel 9 takes place around 538 BC, near the end of the 70-year Babylonian captivity, as prophesied by Jeremiah (Jeremiah 25:11-12). Jerusalem and its Temple had been destroyed by Nebuchadnezzar in 586 BC, leaving the holy city and its sanctuary in ruins. For the Jewish people, the Temple was not merely a building but the focal point of their religious life, the place where God's presence (Shekinah glory) was believed to dwell, and where atonement for sins was made. Its desolation was a profound symbol of God's judgment on their disobedience and the brokenness of their covenant relationship. Daniel's prayer reflects the deep spiritual and emotional anguish of a people separated from their land and their sacred center, yearning for the restoration of their worship and God's manifest presence among them.
Key Themes
The broader themes in Daniel 9 that Daniel 9:17 contributes to include corporate confession and repentance, as Daniel identifies with the sins of his people despite his own righteousness. It underscores the theme of divine justice and faithfulness, acknowledging God's right to judge while simultaneously appealing to His covenant promises and merciful character. The verse also highlights the importance of intercessory prayer, demonstrating how a righteous individual can stand in the gap for their nation. Most significantly, it emphasizes the centrality of God's glory and name as the ultimate basis for divine action, as Daniel appeals "for the Lord's sake," not for Israel's merit. This aligns with the broader biblical principle that God acts for the sake of His own name, as seen in Ezekiel 36:22.
Exposition and Analysis
Key Word Analysis
This plural form, often used with the article, specifically refers to the supreme God of Israel. Its use here, "O our God," emphasizes Daniel's personal and communal relationship with the one true God, acknowledging His ultimate authority and power as the recipient of their fervent prayer. It underscores the unique covenant relationship between God and His people, even in their state of exile and desolation.
Derived from a primitive root meaning "to be luminous" or "to make light," this word in the causative sense "cause to shine" carries significant theological weight. When applied to God's face, as in this verse, it is an idiom for divine favor, blessing, and manifest presence. It implies a lifting of judgment, a restoration of warmth, and a clear demonstration of God's benevolent disposition, much like the sun breaking through clouds after a storm. Daniel desires God's active, visible blessing upon His sanctuary.
This term refers to a consecrated thing or place, specifically the Temple in Jerusalem. It signifies a holy place set apart for God's dwelling and worship. Daniel's plea for God's face to shine upon His "sanctuary that is desolate" highlights the profound spiritual and physical ruin of the Temple, which was the epicenter of Israel's covenant relationship with God. The restoration of the sanctuary was synonymous with the restoration of God's presence and the proper worship of His name among His people.
Verse Breakdown
"Now therefore, O our God, hear the prayer of thy servant, and his supplications"
This opening clause establishes the urgent and intimate nature of Daniel's plea. "Now therefore" indicates a logical progression from the preceding confession and acknowledgment of God's righteousness. Addressing God as "our God" emphasizes the covenant relationship. "Hear the prayer... and his supplications" is a double appeal for God to listen attentively and respond to his earnest, humble petitions, recognizing Daniel's position as a devoted servant.
"and cause thy face to shine upon thy sanctuary that is desolate"
This is the core request, a profound longing for God's manifest favor and presence to return to the ruined Temple. The idiom "cause thy face to shine" signifies divine blessing, approval, and active intervention, implying a reversal of the judgment that led to the sanctuary's desolation. Daniel is not merely asking for physical rebuilding but for the spiritual re-inhabitation and blessing of the holy place.
"for the Lord's sake."
This concluding phrase is the crucial theological anchor of Daniel's prayer. It reveals the ultimate basis for his petition: not Israel's merit, worthiness, or past righteousness, but solely for the sake of God's own glory, reputation, and covenant faithfulness. Daniel appeals to God's character, His promises, and His commitment to His own name, trusting that God will act to uphold His own honor in the eyes of the nations.
Literary Devices
Daniel 9:17 employs several powerful literary devices. Personification is evident in the phrase "cause thy face to shine," attributing a human characteristic (a face that can shine) to God, conveying the idea of His benevolent and active presence. This is also a form of Anthropomorphism, describing God in human terms to make His actions comprehensible. The concept of "shining" is a Metaphor for divine favor, blessing, and manifest presence, contrasting sharply with the "desolate" state of the sanctuary, which itself is a Symbol of Israel's broken relationship with God and the absence of His glory. The repetition of "prayer" and "supplications" (from the root H8469, tachănûwn) emphasizes the earnestness and intensity of Daniel's Intercession. Finally, the concluding phrase "for the Lord's sake" functions as a powerful Rhetorical Appeal, grounding the entire petition not in human merit but in the unassailable character and glory of God Himself.
Theological and Thematic Connections
Daniel 9:17 profoundly illustrates the nature of biblical prayer, particularly intercession rooted in God's character rather than human deserving. Daniel's appeal for God's face to shine upon the desolate sanctuary is a cry for the restoration of divine favor and presence, a theme deeply embedded in Israel's theological tradition. It underscores the belief that God's glory is intrinsically tied to His dwelling place among His people. This prayer, made during a time of national judgment, exemplifies how true repentance and humble supplication pave the way for God's mercy, demonstrating that God's actions are ultimately driven by His own righteous nature and commitment to His covenant promises, not by human performance.
Reflection and Application
Daniel 9:17 offers a profound model for contemporary believers, calling us to a deeper, more God-centered approach to prayer. Just as Daniel was burdened by the desolation of God's sanctuary and the spiritual state of his people, we too should cultivate a heart that grieves over the brokenness in our world—whether it's the spiritual apathy in our communities, the decline of moral values, or the suffering of the marginalized. Our prayers should transcend personal needs, rising to fervent intercession for God's manifest presence and favor to shine upon His church and the world. This means praying not primarily for our comfort or success, but for God's glory to be revealed, for His kingdom to come, and for His will to be done. Our confidence in prayer should never rest on our own righteousness or worthiness, but solely on the unchanging character of God, His boundless mercy, and His faithfulness to His own name. We appeal to Him "for the Lord's sake," trusting that He will act in accordance with His perfect wisdom and love, bringing light into desolate places and restoring what is broken for the sake of His own honor.
Questions for Reflection
FAQ
What is the significance of Daniel praying for the "sanctuary that is desolate"?
The "sanctuary that is desolate" refers to the Temple in Jerusalem, which had been destroyed by the Babylonians. For Daniel and the Jewish people, the Temple was the physical manifestation of God's dwelling place among them and the center of their worship and national identity. Its desolation symbolized God's judgment on their sins and the perceived absence of His favor. Daniel's prayer for the sanctuary to be restored and for God's "face to shine" upon it was not just a request for a building to be rebuilt, but a profound yearning for the restoration of God's active presence, blessing, and covenant relationship with His people. It was a prayer for spiritual revival and the re-establishment of proper worship, recognizing that the physical state of the Temple reflected the spiritual state of the nation.
Why does Daniel appeal "for the Lord's sake" rather than for Israel's sake?
Daniel's appeal "for the Lord's sake" (or "for your own sake," depending on translation) is a crucial theological point. It demonstrates that Daniel understood the ultimate basis for God's action. He wasn't appealing to Israel's merit, their past righteousness, or any inherent worthiness on their part, because he had just confessed their profound sinfulness (Daniel 9:5-11). Instead, Daniel appealed to God's own character, His glory, His reputation among the nations, and His faithfulness to His covenant promises. This aligns with many other biblical prayers (e.g., Psalm 79:9, Isaiah 48:11). Daniel recognized that God's honor was at stake; if His people remained in desolation, it might appear to the surrounding nations that their God was either powerless or unfaithful. Therefore, Daniel asks God to act for the sake of His own great name and glory, demonstrating His power and faithfulness.
Christ-Centered Fulfillment
Daniel's prayer for God's "face to shine upon thy sanctuary that is desolate" finds its ultimate and most profound fulfillment in Jesus Christ. While Daniel longed for the restoration of a physical temple, the New Testament reveals that Jesus Himself is the true Temple of God, the place where God's presence fully dwells among humanity (John 2:19-21). Through Christ, God's face, once hidden by sin and judgment, now shines forth with the full radiance of His glory and grace (2 Corinthians 4:6). The desolation that plagued the Old Covenant sanctuary due to human sin is overcome by Christ's perfect sacrifice, which cleanses and consecrates a new, spiritual temple—the body of believers, the Church (Ephesians 2:19-22). Christ's intercession, far surpassing Daniel's, is eternal and perfect (Hebrews 7:25). Thus, God's favor shines upon His people not through a rebuilt structure, but through the indwelling Holy Spirit, made possible by Christ, "for the Lord's sake"—indeed, for the sake of the Son, who perfectly glorified the Father (John 17:4).