TRV
Study This Verse
Commentary on Daniel 9 verses 1–3
We left Daniel, in the close of the foregoing chapter, employed in the king's business; but here we have him employed in better business than any king had for him, speaking to God and hearing from him, not for himself only, but for the church, whose mouth he was to God, and for whose use the oracles of God were committed to him, relating to the days of the Messiah. Observe, 1. When it was that Daniel had this communion with God (Dan 9:1), in the first year of Darius the Mede, who was newly made king of the Chaldeans, Babylon being conquered by him and his nephew, or grandson, Cyrus. In this year the seventy years of the Jews' captivity ended, but the decree for their release was not yet issued out; so that this address of Daniel's to God seems to have been ready in that year, and, probably, before he was cast into the lions' den. And one powerful inducement, perhaps, it was to him then to keep so close to the duty of prayer, though it cost him his life, that he had so lately experienced the benefit and comfort of it. 2. What occasioned his address to God by prayer (Dan 9:2): He understood by books that seventy years was the time fixed for the continuance of the desolations of Jerusalem. Dan 9:2. The book by which he understood this was the book of the prophecies of Jeremiah, in which he found it expressly foretold (Jer 29:10), After seventy years be accomplished in Babylon (and therefore they must be reckoned from the first captivity, in the third year of Jehoiakim, which Daniel had reason to remember by a good token, for it was in that captivity that he was carried away himself, Dan 1:1), I will visit you, and perform my good word towards you. It was likewise said (Jer 25:11), This whole land shall be seventy years a desolation (chorbath), the same word that Daniel here uses for the desolations of Jerusalem, which shows that he had that prophecy before him when he wrote this. Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah's prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. 3. How serious and solemn his address to God was when he understood that the seventy years were just upon expiring (for it appears, by Ezekiel's dating of his prophecies, that they exactly computed the years of their captivity), then he set his face to seek God by prayer. Note, God's promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit. So Daniel did here; he prayed three times a day, and, no doubt, in every prayer made mention of the desolations of Jerusalem; yet he did not think that enough, but even in the midst of his business set time apart for an extraordinary application to Heaven on Jerusalem's behalf. God had said to Ezekiel that though Daniel, among others, stood before him, his intercession should not prevail to prevent the judgment (Eze 14:14), yet he hopes, now that the warfare is accomplished (Isa 40:2), his prayer may be heard for the removing of the judgment. When the day of deliverance dawns it is time for God's praying people to bestir themselves; something extraordinary is then expected and required from them, besides their daily sacrifice. Now Daniel sought by prayer and supplications, for fear lest the sins of the people should provoke him to defer their deliverance longer than was intended, or rather that the people might be prepared by the grace of God for the deliverance now that the providence of God was about to work it out for them. Now observe, (1.) The intenseness of his mind in this prayer; I set my face unto the Lord God to seek him, which denotes the fixedness of his thoughts, the firmness of his faith, and the fervour of his devout affections, in the duty. We must, in prayer, set God before us, an set ourselves as in his presence; to him we must direct our prayer and must look up. Probably, in token of his setting his face towards God, he did, as usual, set his face towards Jerusalem, to affect his own heart the more with the desolations of it. (2.) The mortification of his body in this prayer. In token of his deep humiliation before God for his own sins, and the sins of his people, and the sense he had of his unworthiness, when he prayed he fasted, put on sackcloth, and lay in ashes, the more to affect himself with the desolations of Jerusalem, which he was praying for the repair of, and to make himself sensible that he was now about an extraordinary work.
Nor is it merely a change of nature, or aversion of perils or obliteration of sins but likewise the recognition of mysteries that fasts will merit from God. Look at Daniel’s example.… In the first year of King Darius, when, after careful and repeated meditation on the times predicted by Jeremiah, he set his face to God in fasts and sackcloth and ashes. An angel was sent to him and immediately stated this had been the cause of the divine honor; he said, “I came to show you, wretched as you are,” namely, because he had been fasting.
What will you say, Daniel? You are among the good; you enjoy honor before God and people; why do you concern yourself with the others? But Moses also acted the same way. And what does he say? “He asked for the things that were due with fasting, sackcloth and ashes.” Why did he do that, if what he was asking was due the Israelites? He did it so that he might not make them unworthy of this. For there is no compulsion that can be applied to God; he is above all laws. He did this “to seek in prayer and petition.”
Continue studying Daniel 9:3 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 9:3 describes the prophet Daniel's resolute and humble posture as he prepares to intercede for his people, Israel. Driven by his understanding of God's prophetic timetable concerning the 70-year Babylonian captivity, Daniel intentionally turns his focus to the Lord God, engaging in fervent prayer and supplications, accompanied by traditional acts of profound humility and repentance: fasting, sackcloth, and ashes. This verse sets the stage for one of the most significant intercessory prayers in Scripture, demonstrating a model of earnest seeking and spiritual discipline in response to divine revelation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Daniel 9:3 employs several powerful literary devices to convey the depth of the prophet's spiritual state. The phrase "I set my face" is a powerful Idiom or Metonymy, where "face" represents the entire person's will and determination. It signifies a resolute, unwavering commitment, much like a person setting their course towards a fixed destination. The actions of "fasting, and sackcloth, and ashes" function as potent Symbolism. Each element is a tangible representation of an internal spiritual reality: fasting symbolizes self-denial and earnestness; sackcloth symbolizes mourning, humility, and repentance; and ashes symbolize abasement, grief, and contrition. Together, they create a vivid tableau of profound spiritual discipline and a desperate turning toward God. The cumulative effect of these three elements also creates a sense of Climax or increasing intensity, emphasizing the extreme measures Daniel took to prepare himself for this significant intercession.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 9:3 serves as a profound theological statement on the nature of earnest prayer and repentance. It illustrates that true intercession often begins with a deep personal humbling and a resolute turning towards God, even when one is aware of God's sovereign plans. Daniel's actions demonstrate that divine revelation (his understanding of Jeremiah's prophecy) does not negate the need for human supplication but rather provides the impetus for it. His identification with the corporate sin of Israel, despite his personal righteousness, highlights the biblical concept of corporate solidarity and responsibility. The verse underscores that genuine repentance involves not only an intellectual acknowledgment of sin but also a visceral, humble, and disciplined turning to God, appealing to His mercy and covenant faithfulness. This model of prayer is rooted in a deep understanding of God's character as both holy and merciful, and it anticipates the New Testament emphasis on approaching God with both reverence and confidence.
REFLECTION AND APPLICATION
Daniel 9:3 offers a timeless and challenging model for contemporary believers on how to approach God, especially in times of personal or communal crisis, or when seeking divine direction. It calls us to move beyond casual prayer to a posture of intentionality and deep spiritual engagement. Daniel's "setting his face" reminds us that effective prayer requires focused attention and unwavering determination, prioritizing communion with God above all else. The inclusion of fasting, sackcloth, and ashes, while culturally specific, points to the enduring principle of humility, self-denial, and genuine repentance. It prompts us to consider what spiritual disciplines we might employ to demonstrate our earnestness and dependence on God, acknowledging our unworthiness and desperate need for His grace. Ultimately, this verse challenges us to cultivate an intercessory heart, identifying with the brokenness of the world and standing in the gap for others, trusting in God's faithfulness to His promises.
Questions for Reflection
FAQ
What does "set my face" mean in a biblical context?
Answer: In a biblical context, "setting one's face" (Hebrew: nathan panim) is an idiom that signifies a strong, unwavering determination, resolute purpose, and single-minded focus towards a particular goal or direction. It implies a firm resolve to accomplish something, regardless of obstacles or difficulties. For Daniel, it meant he was fully committed and intentionally directing his entire being—his will, attention, and spirit—towards the Lord God in prayer and supplication. This phrase is also famously used of Jesus in Luke 9:51, indicating His determined journey to Jerusalem to fulfill His destiny.
Why did Daniel include fasting, sackcloth, and ashes in his prayer?
Answer: Daniel included fasting, sackcloth, and ashes as traditional and deeply symbolic acts of profound humility, mourning, and repentance in the ancient Near East. Fasting (abstaining from food) demonstrated earnestness, self-denial, and a heightened focus on spiritual matters over physical needs. Sackcloth (a coarse, rough fabric worn next to the skin) and ashes (sprinkled on the head or sat in) were public expressions of deep grief, contrition for sin, and a recognition of one's lowliness and unworthiness before God. These actions were not mere rituals but outward manifestations of an inward heart posture of brokenness, desperation, and sincere appeal for divine mercy and grace, acknowledging the severe consequences of Israel's corporate sin that led to their exile, as described in Lamentations 2:10.
CHRIST-CENTERED FULFILLMENT
Daniel's profound posture of prayer in Daniel 9:3 finds its ultimate fulfillment and perfect embodiment in Jesus Christ. While Daniel interceded for his people, identifying with their sin and appealing to God's covenant faithfulness, Jesus is the perfect Intercessor who needed no personal repentance, for He was without sin (Hebrews 4:15). Daniel's "setting his face" towards God foreshadows Christ's own unwavering determination to accomplish the Father's will, particularly His resolute journey to Jerusalem to face the cross (Luke 9:51). The acts of humility and self-denial seen in Daniel's fasting and sackcloth point to Christ's ultimate self-emptying (kenosis) in His incarnation (Philippians 2:7), and His profound suffering and sacrifice on the cross, where He bore the "sackcloth and ashes" of humanity's sin, taking upon Himself the full weight of divine judgment. Through Christ's perfect life, atoning death, and resurrection, He became the Lamb of God who truly takes away the sin of the world (John 1:29), providing the ultimate basis for prayer, repentance, and reconciliation with God, fulfilling the very longing for restoration that Daniel expressed. Now, believers can approach God's throne of grace with confidence through Christ, our great High Priest and Advocate (Hebrews 4:16).