TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
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 18. "For Thine own sake, O my God, incline Thine ear and hear; open Thine eyes and behold our desolation..." This appeal is couched in anthropomorphic language (anthropopathos), with the implication that whenever our prayers are heard, God seems to incline His ear; and whenever God deigns to have regard to us, He appears to open His eyes; but whenever He turns His face away, we appear to be unworthy of attention either from His eyes or His ears.
Continue studying Daniel 9:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Daniel 9:18 captures a pivotal moment in Daniel's heartfelt prayer, where he passionately appeals to God not on the basis of Israel's merit, but solely on the boundless nature of divine mercy. Amidst the desolation of Jerusalem and the seventy-year prophecy nearing its end, Daniel implores God to actively perceive their plight and the ruin of the city bearing His name, confessing the nation's unworthiness and highlighting that true hope for restoration rests entirely on God's compassionate character.
Context
Literary Context
This verse is an integral part of Daniel's extended prayer found in Daniel 9. The prayer immediately follows Daniel's profound realization, based on his reading of Jeremiah's prophecy, that the seventy years of desolation for Jerusalem were drawing to a close. This understanding prompts Daniel to turn to God in fervent supplication, marked by deep humility, fasting, and confession of national sin. The prayer itself is a theological masterpiece, transitioning from a plea for divine attention to a confession of sin, an affirmation of God's righteous judgment, and ultimately, an earnest appeal to God's covenant faithfulness and mercy, culminating in the profound declaration of reliance on God's "great mercies" in this verse.
Historical & Cultural Context
Daniel's prayer is offered during the Babylonian captivity, likely around 538 BC, near the end of the prophesied seventy years. Jerusalem and its Temple lay in ruins, destroyed by Nebuchadnezzar's forces in 586 BC. The Jewish people were living in exile, a direct consequence of their disobedience to God's covenant. Culturally, prayer was understood as a means of appealing to divine favor, but Daniel's prayer stands out by explicitly rejecting any claim to human righteousness as a basis for that favor. This context underscores the dire circumstances and the profound spiritual crisis that prompted such a desperate and humble appeal to God, recognizing the utter dependency of the exiled community on God's sovereign intervention.
Key Themes
Daniel 9:18 powerfully articulates several foundational themes. Firstly, it emphasizes Radical Humility and Dependency before God, as Daniel, representing his people, acknowledges their utter unworthiness and places all hope in God's character, not their own. Secondly, the verse underscores the Primacy of Divine Mercy Over Human Merit. Daniel's explicit declaration that they appeal "not for our righteousnesses, but for thy great mercies" is a profound theological statement, anticipating the New Testament emphasis on grace. This theme is echoed throughout Scripture, such as in Titus 3:5, which states that salvation is "not by works of righteousness which we have done, but according to his mercy." Thirdly, the prayer highlights the Significance of God's Name and City, as Daniel pleads for "the city which is called by thy name," underscoring God's enduring covenantal connection to Jerusalem and His honor being tied to its restoration, despite its desolate state. Finally, there is a fervent plea for Divine Attentiveness and Action, as Daniel implores God to "incline thine ear, and hear; open thine eyes, and behold," expressing a desperate desire for God to actively perceive and respond to their suffering and prayers.
Exposition and Analysis
Key Word Analysis
Meaning "to stretch or spread out; by implication, to bend away." In this context, it is an earnest plea for God to "bend" or "turn" His ear towards the suppliant, signifying an active, compassionate attentiveness to their prayer. It conveys a strong desire for God to not merely hear, but to lean in and listen intently, indicating a readiness to respond.
Meaning "rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue) or figuratively (prosperity)." The plural form, "righteousnesses," is significant, referring to human attempts at self-justification or a collection of good deeds. Daniel explicitly contrasts these human efforts, which are insufficient and flawed, with God's perfect and abundant mercy as the sole basis for their appeal.
Meaning "compassion (in the plural); by extension, the womb (as cherishing the fetus); by implication, a maiden." This word denotes deep, tender compassion, often rooted in a profound, almost visceral, lovingkindness. The plural form, "great mercies," emphasizes the vastness and abundance of God's compassionate nature, which is the ultimate source of hope and forgiveness for a people who have no claim to righteousness of their own.
Verse Breakdown
"O my God, incline thine ear, and hear;"
Daniel begins with an intimate address, "O my God," personalizing his plea. The imperative "incline thine ear, and hear" is an urgent and humble request for God to pay close attention to his prayer. It's a plea for divine attentiveness, not merely passive hearing, but an active leaning in to perceive and respond to the desperate cries of His people.
"open thine eyes, and behold our desolations,"
Following the auditory appeal, Daniel shifts to a visual one. "Open thine eyes, and behold" implores God to actively observe the physical and spiritual ruin of Jerusalem. "Our desolations" refers to the literal destruction of the city and Temple, but also implicitly the spiritual and moral decay that led to their exile. This is a cry for God to see their suffering and the consequence of their sin.
"and the city which is called by thy name:"
This phrase identifies Jerusalem as "the city which is called by thy name," emphasizing God's covenantal ownership and connection to it. Despite its devastated state, Jerusalem remains God's chosen city, and its ruin reflects on His honor. Daniel appeals to God's reputation and commitment to His own name, implying that its restoration would bring glory to God.
"for we do not present our supplications before thee for our righteousnesses,"
This is the theological core of the verse. Daniel explicitly disavows any claim to merit or self-righteousness. "We do not present our supplications... for our righteousnesses" is a humble confession that their prayers are not based on any good deeds or inherent worthiness on their part. It's a profound acknowledgment of their sinfulness and inability to earn God's favor.
"but for thy great mercies."
This concluding clause provides the sole and sufficient basis for Daniel's prayer and Israel's hope. Their appeal is "but for thy great mercies"—God's abundant, tender compassion and lovingkindness. This shifts the focus entirely from human performance to divine character, recognizing that God's unmerited favor is the only foundation for forgiveness, restoration, and answered prayer.
Literary Devices
Daniel 9:18 employs several powerful Literary Devices to convey its profound message. The most prominent is Anthropomorphism, where human characteristics are attributed to God. Phrases like "incline thine ear, and hear" and "open thine eyes, and behold" are vivid anthropomorphic expressions that portray God as actively listening and observing with compassionate attentiveness. This device makes God's interaction with humanity relatable and emphasizes the intense desire for divine perception and intervention. Another key device is Contrast or Antithesis, sharply highlighted in the opposition between "our righteousnesses" and "thy great mercies." This stark juxtaposition underscores the fundamental theological truth that human merit is utterly insufficient for approaching God, and salvation or favor can only be found in God's unmerited grace and compassion. Furthermore, there is a subtle use of Parallelism in the opening pleas ("incline thine ear, and hear; open thine eyes, and behold"), which, while not perfectly synonymous, creates a rhythmic and emphatic appeal, reinforcing the urgency and comprehensiveness of Daniel's desire for God's full attention—both auditory and visual—to their desperate situation. The entire verse also functions as a fervent Appeal or Supplication, a direct and passionate address to God for intervention based purely on His character.
Theological and Thematic Connections
Daniel 9:18 stands as a profound theological statement, articulating the core biblical truth that humanity's hope for divine favor rests not on any inherent righteousness or meritorious works, but entirely on the sovereign, unmerited mercy and compassion of God. This verse encapsulates the essence of grace, demonstrating that even in the deepest spiritual and physical desolation, access to God's restorative power is granted through His character, not ours. It underscores God's faithfulness to His covenant, even when His people are unfaithful, and reveals that His name and glory are intrinsically linked to the well-being of His chosen people and city. Daniel's prayer is a timeless model for approaching God, emphasizing humility, confession, and an absolute reliance on divine grace, setting the stage for the New Testament's full revelation of salvation by grace through faith.
Reflection and Application
Daniel 9:18 offers a timeless and profound model for believers navigating personal and corporate desolation. It challenges us to examine the foundation of our prayers and our relationship with God. Do we approach Him with a subtle sense of entitlement, perhaps believing our good deeds or religious adherence earn His favor? Or do we, like Daniel, come with a deep awareness of our unworthiness, casting ourselves entirely upon His "great mercies"? This verse calls us to cultivate radical humility, recognizing that our "righteousnesses" are insufficient and flawed, and that true access to God's presence and power is always a gift of His unmerited grace. It encourages us to intercede for our communities, nations, and the Church, especially when we perceive spiritual or moral desolation, grounding our pleas not in the perceived worthiness of the people, but in the unchanging, compassionate character of God. Ultimately, Daniel's prayer reminds us that even in our deepest failings and most desperate circumstances, God's boundless mercy is the ultimate basis for our hope, the source of our strength, and the foundation of all effective prayer for restoration and revival.
Questions for Reflection
FAQ
Why does Daniel ask God to "incline His ear" and "open His eyes" if God is omniscient and omnipresent?
Daniel's plea uses anthropomorphic language, attributing human characteristics (ears, eyes, the act of inclining or opening) to God. This is not because Daniel believes God is limited or unaware, but rather to express the intensity of his desperate longing for God's active, compassionate attention and intervention. It's a rhetorical device to convey a fervent desire for God to not merely be aware of their plight, but to engage with it personally and respond decisively. It's a prayer for God to demonstrate His presence and power in a tangible way, showing that He is indeed listening and beholding their suffering with a view to acting on their behalf, as seen in other prayers like Psalm 116:2.
What is the significance of Daniel stating, "we do not present our supplications before thee for our righteousnesses"?
This statement is profoundly significant because it underscores the foundational biblical principle that humanity cannot earn God's favor or salvation through their own good works, moral conduct, or religious rituals. "Our righteousnesses" refers to any human attempt at self-justification or merit. Daniel, representing the nation, acknowledges their collective sinfulness and utter unworthiness. By rejecting their own righteousness as a basis for prayer, Daniel highlights that their only hope lies in God's unmerited favor and compassion. This sets a crucial precedent for understanding grace, a theme fully revealed in the New Testament, where salvation is by grace through faith, not by works (Ephesians 2:8-9).
How does Daniel's prayer in this verse serve as a model for believers today?
Daniel 9:18 offers a powerful model for prayer in several ways. Firstly, it emphasizes humility and confession, teaching us to approach God with an honest acknowledgment of our sinfulness and unworthiness. Secondly, it redirects our focus from our own performance to God's character, urging us to base our appeals on His "great mercies" and faithfulness, rather than any perceived merit of our own. This reinforces the principle of grace-centered prayer. Thirdly, Daniel's intercession for "the city which is called by thy name" encourages us to pray not just for personal needs, but for the corporate body of believers and for the restoration of God's glory in our communities and nations, especially in times of spiritual or physical desolation. It's a call to pray with earnestness, dependence, and a deep concern for God's honor.
Christ-Centered Fulfillment
Daniel 9:18, with its profound emphasis on God's "great mercies" as the sole basis for hope and restoration, finds its ultimate and glorious fulfillment in Jesus Christ. Daniel's plea for mercy, acknowledging the insufficiency of human righteousness, foreshadows the New Covenant reality where God's boundless compassion is poured out through the atoning work of His Son. Humanity's "righteousnesses" are indeed "as filthy rags" (Isaiah 64:6), utterly incapable of securing divine favor. Instead, God, in His "great mercies," sent Christ to be the propitiation for our sins (1 John 4:10), providing the perfect righteousness that we lack. Our access to God's "ear" and "eyes" is now through Jesus, who is our High Priest, interceding for us at the right hand of the Father (Hebrews 4:14-16). The "desolations" of sin and its consequences, which plagued Jerusalem and Israel, are ultimately overcome by Christ's victory over sin and death, establishing a new spiritual city, the Church, which is truly "called by thy name" and built on His grace (Ephesians 2:19-22). Thus, Daniel's desperate cry for mercy is answered definitively in the person and work of Jesus, the Lamb of God who takes away the sin of the world (John 1:29), making reconciliation possible solely on the basis of God's unfathomable grace.