Last week we explored several biblical characteristics just by exploring Daniel’s prayer life. These characteristics include deep knowledge of Scripture, avoidance of compromise, faithfulness that is expressed in the “sub-characteristics” of courage (heroism), commitment through perseverance in spite of cultural threats, thankfulness and obedience to live a life honorable to God.
We also see that, “[B]urdened for his countrymen, Daniel began to pray.” His prayers were not self-centric but instead he prayed for his countrymen. I imagine that at times he prayed for himself, such as when he was placed in the lions’ den, but the focus of Daniel Chapter 9 is his prayer for the people of Israel and the city of Jerusalem. Only in Chapter 9 does Daniel refer to the Lord as Yahweh, which occurs seven times. Wood states that this is significant because Yahweh “depicts God as the gracious, covenant-keeping God of Israel, who is willing to reveal to man and hear man when he prays.” Daniel is therefore indicating that he is expecting that God hears him and will indeed answer him. In other words, he is not praying a half-hearted prayer to a god that he sees as aloof or impotent but instead, he’s praying to the God of universe. He understands that “God bound Himself to us, and we are to obey Him. Our obedience brings a blessing, and our disobedience brings a curse.” However, Daniel also clearly understands that his people have definitely sinned against God and have strayed far from the blessing of God and are in the midst of a curse by way of the exile.
Therefore, his burden for his people is so great that before he prays he fasts with sackcloth and ashes (verse 3). “In the Old Testament, fasting, sackcloth, and ashes are indications of grief and self-abasement in the context of calamity or loss experienced or threatened, or of wrongdoing committed.” What we see is a very serious Daniel suffering a genuine burden for the sins of his people. He engages in the activities of verse three to not just acknowledge the greatness of the burden, but to also prepare his heart to come before Yahweh on behalf of his people.
When he finally approaches Yahweh, he doesn’t begin by just diving into his requests or supplications. Instead, he approaches Yahweh by first clearly acknowledging the Lord is a “great and awesome God, who keeps His covenant and mercy with those who love Him, and with those who keep His commandments” (verse 4). Then he moves into confession that his people have “sinned and committed iniquity” and that they “have done wickedly and rebelled, even by departing from Your precepts and Your judgments. Neither have we heeded Your servants and prophets” (verses 5-6a). Daniel is not mincing words; he is intercessing for his people by honestly confessing the truth of their sin of abandoning God through abject disobedience and rejection of God’s precepts and the messages of his prophets. He eventually humbly asks God to forgive his people and spare the city of Jerusalem in verses 16-19.
While Nelson suggests he is inclined “to view that the prayer is a later interpolation” I am inclined to agree with many other commentaries that it was part of the original rendering. This prayer is from the very heart of Daniel and it so moved God’s heart that Daniel is met presumably face to face with the Archangel Gabriel; in fact, “Daniel had not even finished his time of prayer (verse 20) before the angel made his appearance.”
There is much more to be said about the prayer itself, but I want to summarize the additional characteristics that were not discussed above.
We have seen that Daniel had a genuine burden for others; he was others-centric and prayed with a fervent heart for their deliverance. We also see serious acknowledgement of God’s sovereignty and that he desires to bless his people. A sub-characteristic of this is the expectation that God is good and merciful and does want to bless his people. In other words, it is not just acknowledging that God can bless his people, but that he will bless his people in their obedience and faithfulness.
Additionally we see Daniel preparing himself via fasting, sackcloth and ashes. He did not enter into this prayer “just off the cuff” but genuinely prepared his heart and mind to approach the true God. And, finally, we see Daniel boldly expressing the sins of his people; he is not watering down the seriousness but is instead starkly stating the sins of his people and asking God to pour mercy and forgiveness onto the people and to spare Jerusalem.
A final word is that Daniel exhibited all of these characteristics while in exile. He was not in the comfort of his birthplace or frequenting his beloved temple, but he was in exile far away from his homeland. This speaks very clearly that godly character is not dependent on the environment but blooms from the fertile soil of faith held deep in Daniel’s soul. May we be inspired by the depth of Daniel’s faith, the breadth of his godly character and the richness of his prayer life so that we, to, can become people that move the heart of God toward mercy and forgiveness for the lost and seeking souls.
 Leon Wood, A Commentary on Daniel (Grand Rapids: Zondervan Publishing House, 1973), p. 234.
 Wood, pp. 234-5.
 Wood, p. 235.
 Donovan L. Graham, Teaching Redemptively: Bringing Grace and Truth into Your Classroom (Colorado Springs: Purposeful Design Publications, 2009), Kindle loc. 1623.
 John E. Goldingay, Daniel: Word Biblical Commentary, Gen. Eds. David A. Hubbard & Glenn W. Barker (Dallas: Word Books Publisher, 1989), p. 253.
 William B. Nelson, Daniel: Understanding the Bible Commentary Series, Gen. Eds. W. Ward Gasque, Robert L. Hubbard, Jr. & Robert K. Johnson (Grand Rapids: Baker Books, 2012), p. 222.
 Gaebelein, p. 111.