“ ^9:1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans.”

            Daniel now moves to the time following the fall of Babylon, as recorded in the fifth chapter: “In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old” (Dan 5:31). The first year of the reign of Darius was a year of political transition. The Babylonian, or Chaldean, empire was terminated and a new governmental regime was initiated. While Daniel makes no extensive mention of the involvements of this transition, they were no doubt significant in the flesh. Belshazzar was murdered, and the city of Babylon overtaken in a single night. The impact of this upon the human spirit must have been significant.

            But Daniel, living by faith, does not recall the fateful events associated with the fall of Babylon – the “head of gold” of Daniel two, and the mighty lion with eagles wings of Daniel seven. Instead of reviewing the political shift of power during the first year of Darius the Mede, he writes of his perceptions of a change that was to be wrought among the people of God. The Babylonian captivity was about to end. It is clear that in Daniel’s thinking the determinations and working of the Lord superceded any of the works or experiences of men.

AN OBSERVATION

            Those who desire to be used by the Lord must become spiritually expert in their thinking. They must not live so as to be easily drawn aside by worldly matters. They must advance in their ability to correlate what is happening with what God has promised.

DARIUS

            Previously in this book, Darius was simply introduced as “Darius the Mede,” who set one hundred and twenty princes over the kingdom of Babylon, three presidents over them, and Daniel as the chief of the presidents (6:1-2). Because he preferred Daniel above all others, Darius had thought to “set him over the whole realm.” It was then that the other presidents and princes set in motion a strategy that concluded with Daniel being thrown into the lions’ den (6:3-25). We are then told that Daniel “prospered in the reign of Darius” (6:28).

            Now Daniel provides some additional information.

     The son of Ahasuerus. There are three men mentioned in Scripture that bear this name. Ezra mentions the first (Ezra 4:6), Esther the second (Esth 1:1), and Daniel the third (Dan 9:1). Ezra refers to a man reigning in the period 529-522 B.C. He is considered to be Cambyses, son of Cyrus, and was a Persian, not a Mede. This is not the Ahasuerus to whom Esther the queen was married (Esth 2:16-17). That king reigned during a period between 486-464 B.C., and was also a Persian, reigning in Shushan. The “Ahasuerus” of our text reigned during 594 B.C., and is consider to be Astyages of profane history, last king of Media.

     Of the seed of the Medes. Other versions read, “of the lineage of the Medes,” ^NKJV “of Median descent,” ^NASB “a Mede by descent,” ^NIV and “by birth a Mede.” ^NIV This distinguishes this Darius from “Darius the Persian” (Neh 12:22), and his lineage from that of the Persian kings. It is another way of saying “Darius the Median,” or “Darius the Mede” ^NKJV (Dan 5:31;11:1).

     Made king over the realm of the Chaldeans. Another version reads “made ruler over the Babylonian kingdom.” ^NIV The dominant part of the Medo-Persian kingdom was found in Persia. History confirms that through Cyrus, Darius was made the ruler of Babylon, or “the ream of the Chaldeans.”

            The following is an excerpt from the writings of John Gill on this subject. He says Darius was made ruler over the realm of the Chaldeans “by Cyrus his nephew; who having taken Babylon, and settled his affairs, undertook a journey to Persia, and made Media in his way; where he met with his uncle Cyaxares, the same with this Darius, and delivered the kingdom of Babylonto him, and married his daughter, with whom he had for her dowry the kingdom of Media, as Xenophon relates. ^{JOHN GILL}

            The “first year” of Darius’ reign occurred in the year B.C. 538, which was the year Babylon fell. That was sixty-eight years from the time Daniel was taken captive into Babylon (B.C. 606). This is of particular importance because of the verses that follow. The seventy-year captivity was coming to a close, and the knowledge of it moved Daniel.

I UNDERSTOOD BY BOOKS

            “ ² In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.”

            Th attention of Daniel now turns from the kingdoms of this world – which were preparatory to the Kingdom of God which would decimate them all – to the immediate dealings of God with His people Judah. Times and seasons are in the power of God alone (Dan 2:21; Acts 1:7). He alone determines them, and reveals them to the sons of men. A time that God had precisely determined now becomes the focus of Daniel’s thinking.

UNDERSTANDING BY BOOKS

            “I Daniel understood by books . . . ” Other versions read, “I understood by THE books,” ^NKJV “observed in THE books,” ^NASB “understood from the Scriptures,” ^NIV “perceived in THE books,” ^NRSV “saw clearly from THE books,” ^BBE “was studying the Scriptures,” ^NJB and “was studying the writings of the prophets.” ^NLT

            The term “books” applies to the Scriptures in general, and the prophets in particular. The word “books” does not refer to mere writing, but to purposeful or commissioned writing. It is equivalent to the word “Scriptures,” which means “writing.” Technically, a “book” is a writing devoted to some theme or subject. Spiritually, it is a record of some Divine thought or intent that is intended for men.

            Daniel was not studying Babylonian literature when this insight came to him. Rather, he was exposing his mind to the Word of God, living, as it was, “by every word of God” (Lk 4:4). He had been persuaded of a truth also made known to Paul: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim 3:16-17).

            It is beneficial to ponder this facet of Daniel’s life. He was a political “president,” being made chief of the three primary “presidents” in the Chaldean kingdom, by Darius himself (Dan 6:2-3). However, his worldly duties did not keep him from the Scriptures.

            Too, is it not a token of the favor of God that the Scriptures remained with Daniel in the time of the captivity, and were not destroyed in Nebuchadnezzar’s sacking of Jerusalem and the Temple? We should learn from this that the presence of the Scriptures, as well as their indispensable message, is maintained by the God of heaven. Where there is an appetite for and reliance upon the Word of God, provision for that appetite will be supplied.

Prophets Need to Study

            We must remember that Daniel was a prophet, and not an ordinary one at that. Further, he was “greatly beloved” by God (9:23; 10:11,19), and is the only man in Scripture of whom this is said. He was to God what John was to Jesus – “the disciple whom He loved” (John 21:20).

            Ponder what this man had received from God.

     Knowledge, skill in all learning and wisdom (1:17a).

     Understanding in all visions and dreams (1:17b).

     The revelation of the meaning of Nebuchadnezzar’s dream of the great statue (2:19).

     The revelation of the meaning of Nebuchadnezzar’s dream of the tree that was cut down (4:19-27).

     The meaning of the strange writing on the wall of Belshazzar’s palace (5:24-28).

     An extended revelation of the nature of the four empires of Nebuchadnezzar’s dream (7:2-7).

     The revelation of a despotic ruler and kingdom that would speak blasphemies (7:8).

     Insight into the throne of judgment (7:9-10).

     An understanding of the overthrow of the despotic power, called “the little horn” (7:11-12).

     The giving of the Kingdom to the Son of Man, or the Messiah (7:13-14).

     An interpretation of the vision he saw concerning the four great kingdoms (7:16-27).

     Details concerning the fall of the Medo-Persian empire, and the rise of the Grecian empire (8:2-7).

     The death of Alexander the Great, and the consequent division of his kingdom (8:8).

     A time of judgment in which the holy land would be invaded, the daily sacrifice removed, the altar desecrated, and the sanctuary cast down (8:9-12).

     The precise duration of this time of desolation (8:13-14);.

     An extended explanation of the above vision from Gabriel the angel (8:15-27).

            This is the man who was studying the Scriptures, searching through them with diligence and consistency. The great revelations given to him did not remove the necessity for feeding upon the good word of God. If prophets need to study the Scripture, what may be said of others?

The Study of Scripture

            It is unfortunate that the study of the Scriptures is not prevalent in the professed church. A wave of Scriptural illiteracy has swept over the American church that is most remarkable – and it has occurred when there are more Bibles and more translations than has ever before existed. Recently (1/6/2003), a close friend of mine told me of an experience he just had in a local Bible College. He asked a class of over forty advanced students how many of them had read the entire Bible. Eight of them said they had done so. I have asked the same question of a significant number of churches, and have never received an answer of any magnitude. There were a number of congregations in which not a single person said they had read the entire Bible.

            This condition is serious beyond measure. Daniel was away from Jerusalem and the promised land – the appointed center of religious activity under the Law. Furthermore, he was in a heathen land, living in the time of severe Divine chastening – the Babylonian captivity. There is little evidence that many souls were there with whom he could fellowship in the truth. He was also involved in the affairs of state.

      Yet, Daniel found time to expose his mind to the Word of God, and thus an understanding of critical matters will be given to him. The scriptures are, indeed, profitable in every way, and are not to be neglected.

JEREMIAH THE PROPHET

            “ . . . the number of the years, whereof the word of the LORD came to Jeremiah the prophet . . . ”

            The phrase “number of years” refers to the length of the Babylonian captivity. There are three particular prophecies in Jeremiah to which Daniel refers. The first mentions the time the captivity would begin. The second mentions the term “desolations,” emphasizing the destruction of the holy city. The third identifies the length of the captivity itself.

     THE TIME. “In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the LORD, saying . . . And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him” (Jer 27:1,7). This coincides with Daniel’s record of when he was carried away captive (1:1).

     THE DESOLATIONS. “Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations . . . And this whole land shall be a desolation, and an astonishment . . . ” (Jer 25:9,11)

     THE LENGTH. “ . . . and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations . . . For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place” (Jer 25:11b-12; 29:10). This was in accord with the revelation of Moses concerning failing to honor the land sabbaths (Lev 26:34-35,43). Additionally, the Chronicles particularly records that this coincided with Jeremiah;’s prophecy (2 Chron 36:21). For 490 years, the land was not given its appointed sabbath rest every seventh year. That amounted to the neglect of seventy land sabbaths. In the captivity, God took them all at once –the seventy-year Babylonian captivity.

            The book of Jeremiah contains a little over 45,000 words, or 1,363 paragraphs. The words relating to the duration of the Babylonian captivity are around 220 (0.4888%) words, and eleven sentences (0.807%). It is not possible that a disinterested soul could have perceived these passages. In fact, there are still great numbers of professing believers that still have not seen them.

A Kingdom Mind-set

            Daniel had, what I call, a kingdom mind-set. He read the Scriptures with God and His purpose in mind, and correlated them with where he was. His captivity and deportation to Babylon had not robbed him of this manner of thinking. His experience of opposition and time in the lions’ den did not change this mind-set, or way of thinking. He was young when captured, and old at the time of this text, yet that lengthy period of time – no less than sixty eight years – had not dulled his appetite for the Word of God, or his alertness to catch its message.

            In the day of judgment, when the counsels of the heart are made manifest (1 Cor 4:5), how do you suppose it will fare for those who could not sustain an interest in the Word of God? If the Queen of Sheba will rise up in the day of judgment and condemn those who did not energetically pursue the truth available to them (Matt 12:42), what will Daniel say of this generation who neglects God’s Word in a time of freedom? If the city of Nineveh will rise up in the day of judgment and condemn those who did not take advantage of the word delivered to them (Matt 12:41), what will Daniel say of a generation who has remained abysmally ignorant of the Word of God when it was so readily available to them?

            Both of the texts just mentioned indicate that whole generations will be judged as well as individuals. When that generation is summoned before the throne, the Lord Jesus pointed out that other generations and individuals would accompany them to the throne, pointing out any inexcusable deficiencies. How sorely we need powerful preachers and teachers who can assist people in assessing the seriousness of neglecting the Word of God. For Daniel, who had far less than the least who are in Christ, to entertain more of an interest in the Word of God than a Christian is a condition that can in no way be justified.

SEVENTY YEARS ACCOMPLISHED

            “ . . . that He would accomplish seventy years in the desolations of Jerusalem.” Concerning the expression “would accomplish,” other versions read, “the completion of,” ^NASB “would last,” ^NIV “must be fulfilled,” ^NRSV and “was to be complete.” ^BBE

            In other words, calculating the number of years from the beginning of the captivity to the first year of the reign of Darius – sixty-eight years – Daniel knew the captivity was about to conclude. I prefer the word “accomplish,” which accents that it was a precise time imposed upon them by the Lord. The captivity would not come short of Jeremiah’s prophesy, lasting, for example, for only sixty-nine years. Nor, indeed, would it extend further than he said, lasting more than seventy years.

            Daniel was convinced of the precision of Scripture as well as its inspiration. Such an attitude could never be fostered by higher criticism, or some view of Scripture that allows for scribal errors and translation distortions.

            Whatever may be said of such approaches to the Word of God, they are thieves and robbers to the people of God. It is dangerous beyond all description to approach the Word of God as though something within it is not true, is distorted, or is irrelevant.

            After all of the arguments have been presented concerning manuscripts, translations, etc., the child of God must approach God’s Word persuaded that it is altogether true. He must be willing to hang the destiny of his soul upon that Word, fully persuaded that the mighty God of heaven is as precise in a copy of Jeremiah, for example, as when He gave the revelation to Jeremiah in the first place. I realize such an approach is not acceptable to the person enslaved to academia. However, I am willing to allow the results of such flawed approaches speak for their authenticity. If you are familiar with these approaches to Scripture, you already know such critics are not noted for opening any Divine treasury to us. No person grows in grace under their miserable tutelage.

I SET MY FACE UNTO THE LORD GOD

            “ ³ And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.”

            We will now behold the effect of understanding upon the man of God. His response will not comport with the ways of the world, but will reveal the impact faith has upon the human spirit. Believing the Word of God moves the one doing so into holy action.

I SET MY FACE

            “And I set my face unto the Lord God . . . ” Other versions read, “I gave my attention to,” ^NASB “I turned to,” ^NIV and “I turned my face to.” ^NJB

            Knowing that the captivity was drawing to a close, Daniel turned his face toward the Lord. From a physical standpoint, he no doubt looked toward Jerusalem, for that was his manner. As it is written, “he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Dan 6:10).

            When Solomon dedicated the Temple, he asked God to hear the prayers of His people prayed “toward this place (the Temple)” (1 Kgs 8:29,30,35). It was said of the Lord Jesus, as He drew close to the time of His death, “And he went through the cities and villages, teaching, and journeying toward Jerusalem” (Luke 13:22). For Daniel, the place where God had placed His name (1 Kgs 11:36) was a great help in his prayers. That place assisted him in recalling the good promises of God, and the many blessings He had conferred upon that holy city. Having read the books of Jeremiah, Daniel was no doubt familiar with this word: “Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind” (Jer 51:50). Those who live by faith do not take lightly places and times associated with Divine visitations. Jacob had his Peniel (Gen 32:30). Noah built an altar where God spoke with him following the flood (Gen 8:20). Abraham built altars in the plain of Moreh and at Bethel, where the Lord appeared to him (Gen 12:7,8). Isaac built an altar following the Lord’s appearance to him (Gen 26:25). These, and other similar incidents, confirm that men and women of God did everything they could to recall visitations and blessings from the Lord.

There Is More

            But there is more in this text than the posture of Daniel, although that is a vital part of his prayer. In his heart and mind, Daniel focused on the Lord. He was intent upon speaking with him, and refused to allow anything to turn him from considering the God of heaven. After all, God had sent his nation into captivity, and now the captivity was coming to a close. Only indifference and unthankfulness would keep a person from determining to focus their whole being upon the God with whom they have to do.

            God makes commitments for good to those who seek Him “with their whole heart.” This had particular regard to the Babylonian captivity. It is written in Jeremiah: “And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive” (Jer 29:13-14).

            Jeremiah also said Judah had not obtained favor of the Lord because she “hath not turned unto Me with her whole heart, but feignedly, saith the LORD” (Jer 3:10).

            The words “set my face unto the Lord God” are synonymous with “search for Me with all of your heart.” Daniel was not casual or perfunctory about this. He was not merely fulfilling a routine, or submitting to a requirement. His whole person was involved in this matter.

            Here is an aspect of the Divine nature that is scarcely known in our time. The evil triad of institutionalism, professionalism, and academia have opened the door for thieves of casualness and empty form to enter – and the effects have been devastating. The professed church is plagued with half-heartedness, with only a minority of Christians exhibiting any degree of whole-heartedness toward the Lord.

Unacceptable Manners

            However, God will not receive half-hearted or casual efforts! That is what He Israel offered to Him, and it was not accepted then. How much less is it acceptable in the “day of salvation,” when the “acceptable time” has been announced through Christ Jesus (2 Cor 6:2)? However a person may choose to defend a lack of interest in the things of God, and casualness about things pertaining to life and godliness, these are not acceptable to God. Neither are those acceptable who are dominated by such reprehensible manners. Whatever may be said about the mercy of God toward His people, together with His longsuffering and tenderness, disinterestedness and casualness provoke Him, and “it is a fearful thing to fall into the hands of the living God” (Heb 10:31).

            These circumstances are why believers are exhorted to throw themselves into living by faith.

     “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Col 3:1-2).

     “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom 12:1).

     “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet 1:22).

     “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Col 3:23).

Paul’s Summary

            Paul summarized this type of life in these words. “Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” ^NKJV (Phil 3:12-14).

            Lest anyone suppose this was an attitude unique to Paul, he continued, “Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you” (Phil 3:15). Therefore, if there is any person who has difficulty seeing the necessity of having this mind-set, let him faithfully live unto the Lord, setting his face, as it was, toward the God of heaven. The Lord will make known to the conscientious person that this is the only way of life that He receives.

SEEKING BY PRAYER AND SUPPLICATION

            “ . . . to seek by prayer and supplications . . . ” Daniel does not seek the Lord haphazardly , but “BY prayer and supplications.” Other versions read, “in prayer and petition,” ^NIV “I gave myself up to prayer, requesting His grace,” ^BBE “prayers and pleas for mercy,” ^ESV and “begging for time to pray and to plead.” ^NJB Several things can be seen by this expression.

     He did not seek the Lord by pondering various evidences before him, but “BY prayer and supplications.”

     He gave himself wholly to this endeavor, not allowing distractions to dominate him.

     He perceived this as a time when pleas for mercy were in order – even though the time of chastening was coming to a close.

     He sought for time to make extended prayers, presenting his “cause” to the Lord, and filling his mouth “with arguments,” as Job was wont to do (Job 5:8; 23:4).

      Daniel knew the word spoken through Isaiah, “Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob” (Isa 41:21). With Israel, this was a challenge to come to Him instead of turning to idols (vs 22-23). With Daniel, it was the way he desired to come to the Lord. This is involved in the Divine summons, “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa 1:18).

Prayer

            The word “prayer” is not an easy one to define. It is a general word used for approaching God with words. Those words may be audible or within the heart alone. When Hannah prayed, for example, she “spake in her heart; only her lips moved, but her voice was not heard” (1 Sam 1:13). On the other hand, on one occasion when the early disciples prayed, they “lifted up their voice to God” (Acts 4:24). The general nature of this word is confirmed by the different forms it can take. Therefore the Spirit speaks of “all kinds of prayer,” ^NIV emphasizing its diversity (Eph 6:18). In this general sense, “prayer” means communicating with God from the heart, and in faith.

Supplication

            The word “supplication” has to do with making a petition or request of God. In this form of prayer men particularize, seeking consideration and mercy from the Lord. There is an urgency in “supplication” that connects it with crying out to the Lord. There is nothing nonchalant about “supplications,” and thus they cannot be encapsulated in a mere routine. Properly seen, “prayer” and “supplications” involve all of the heart. Otherwise, it would not be possible to “seek” the Lord’s face and favor “BY prayer and supplications.”

            “Prayer and supplication” are employed under the New Covenant as well as they were the Old. Part of “the whole armor of God” is “all prayer and supplication” (Eph 6:18). Our requests are to be made to God “by prayer and supplication” (Phil 4:6). There is no nonsense in “prayer and supplications.” They are attended by great sobriety, sincerity, and fervency. The person coming to God in such a manner is of a humble and contrite spirit. The heart is uncluttered from the things of this world. Faith is prominent, as well as a quest to please the Lord, and stand in His favor. All of this is confirmed by the words that follow.

FASTING, SACKCLOTH, AND ASHES

            “ . . . with fasting, and sackcloth, and ashes.”

            While the prayer exudes from Daniel’s heart, he marshals his body, making it conform to the contrition he feels within. All three of these words apply to the body. They are a means of subordinating it, and refusing to allow it to have the preeminence.

            FASTING. “Fasting”, in this case, is abstinence from food, or nourishment. Interestingly, the word in any of its forms does not appear in Genesis through Deuteronomy. Fasting is not mentioned in the Law or its various ceremonies.

            In Scripture, no person or persons are said to have fasted from Genesis through the twentieth chapter of Judges.

     The first incident of fasting is recorded in Judges 20:26: “Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD” (Judg 20:26).

     The next incident of fasting occurred when the people gathered together to Samuel to confess their sin (1 Sam 7:6).

     The next time people are said to have “fasted” is when Israel lamented the deaths of Saul and Jonathan (2 Sam 1:12; 1 Chron 10:12).

     The first record of an individual fasting is that of David when the child born to Bethsheba died (2 Sam 12:16,21-23).

     The first person said to have fasted with sackcloth was none other than Ahab – the next incident of fasting recorded in Scripture (1 Kgs 21:27).

     The next occasion of “fasting” occurred many years later, after the Babylonian captivity. It was in the time of Ezra when they besought the Lord for help in returning to the homeland (Ezra 8:23).

     When Nehemiah first heard of the circumstances in Jerusalem, he “fasted” (Neh 1:4).

     Before Esther went in to the king, she also fasted (Esth 4:16).

            The word used in our text is a slight variation of the word used in the above texts. It refers to the period of time during which the fasting occurred: i.e., “a fast,” “the fast,” or “time of fasting.” This usage, in a good sense, is found in the following texts: (1 Kgs 21:9,12; 2 Chron 20:3; Ezra 8:21; Neh 9:1; Esth 4:3; 9:31; Psa 35:13; 69:10; 109:24; Isa 58:6; Jer 36:6,9; Joel 1:14; 2:12,15; Jonah 3:5; Zech 8:19).

            The idea in this text is that Daniel set himself to seek the Lord, refusing to eat during that time. He would devote all of his energies to his quest for the Lord.

     You may recall that Jesus “fasted forty days and forty nights” before embarking upon His ministry (Matt 4:32).

     The disciples of John were also noted for their fasting (Mark 2:18).

     Cornelius was instructed by the Lord during a time of fasting (Acts 10:30).

     While the early church was fasting, the Holy Spirit told them to separate Barnabas and Saul for the work to which he had called them (Acts 13:2).

     Husbands and wives are said to have times of prayer and fasting (1 Cor 7:5).

     Jesus also said there were certain demons that could only be driven out “by prayer and fasting” (Matt 17:21).

            Fasting is a voluntary action, accented by a keen sense of a need for Divine involvement in the affairs of men, or an acute awareness of a need to be more fully in His favor. Thus, we see that the matters occupying Daniel’s mind were of such gravity that the normal activities of life were forfeited in favor of a quest for the Lord.

            SACKCLOTH. Sackcloth was a coarse material, apparently made of goat’s or camel’s hair (Rev 6:12). This coarse and rough cloth was a sort of badge of mourning. It was not worn for comfort, and was no doubt most uncomfortable when coming in contact with the skin. In the wearing of sackcloth we see an utter abhorrence of all comfort and ease when approaching the Lord (Job 16:15).

     When Jacob thought Joseph had been killed, he put on sackcloth (Gen 37:34).

     When Hezekiah heard the threats of Sennacherib read, he put on sackcloth (2 Kgs 19:1,2).

     When Mordecai heard that all Jews were to be destroyed, both young and old, little children and women, he put on sackcloth (Esth 4:1).

     Jesus spoke of repentance accompanied by the wearing of sackcloth (Matt 11:21; Lk 10:13).

            The wearing of sackcloth is an acknowledgment of a seriously deficient condition that requires unusual mercy and blessing from the Lord.

            ASHES. The first person said to put ashes on their head was Tamar after she had been molested by her own brother, Amnon (2 Sam 13:19). Years later, Mordecai put on ashes as he sought to see the Jews preserved in spite of Haaman’s threats (Esth 4:1). Isaiah associated “mourning” with “ashes,” saying they could be exchanged for beauty from God (Isa 61:3).

            Putting ashes upon oneself is an acknowledgment of unworthiness and shame. As Job once said, “He hath cast me into the mire, and I am become like dust and ashes” (Job 30:19). In Daniel’s case, it was a way of identifying with the whole of Judah. He is going to plead for the people, confessing the sin of the nation, and seeking for mercy from the Lord. Thus he fasts from food, covers himself with sackcloth, and sits in ashes. He is going to make a confession, and such a thing must not be accompanied by any element of pride or casualness.

WHY DID DANIEL DO THIS?

            One might suppose that the awareness of the coming conclusion of the Babylonian captivity would have sparked joy in the prophet. God had promised an end to the captivity. Was that not enough? Is there really any need for prayer in such a matter?

            Indeed there is! Here is a principle of the Kingdom that naive and simplistic souls cannot see. What God has promised must still be pursed. This principle was articulated by God Himself through the prophet Ezekiel.

            Ezekiel prophesied during the Babylonian captivity. The heart of the people had been weighed down, and many, no doubt, were living in utter despair. Great numbers of them had only known life in Babylon, with few recollections of the personal enjoyment of Divine benefits. Therefore, the Lord spoke through Ezekiel, telling the people what He was going to do. In the interest of His own great name, this is what He would do. These promises are found in the thirty-sixth chapter of Ezekiel.

     He would be sanctified in His people before the eyes of the heathen (36:23).

     He would remove them from among the heathen, gather them out of all countries, and bring them into their own land (36:24).

     He would sprinkle clean water upon them and cleanse them from all of their idols (36:25).

     He would give them a new heart and a new spirit (36:26a).

     He would remove their stony heart (36:26b).

     He would put His Spirit within them and cause them to walk in His statutes, keep His judgments, and do them (36:27).

     They would dwell in the land God gave to their fathers, be His people, and He would be their God (36:28).

     God would save them from all of their uncleannesses (36:29a).

     He would call for the corn, increase it, and lay no famine upon them (36:29b).

     He would multiply the fruit of the tree, and increase the produce of their fields (36:30).

     They would remember their evil ways and loathe themselves in their own sight (36:31).

     When they had been cleansed, God would cause them to dwell in the cities, and the wastes would be built (36:33).

     The desolate land would again be tilled (36:34).

     The land that was desolate would become like the garden of Eden, and waste, desolate, and ruined cities would be fenced and again inhabited (36:35).

     The heathen would know that the Lord builds the ruined places, and plants that which was desolate (36:36).

            It is difficult to imagine a more thorough range of promises. How would they all come to pass? Would they simply suddenly appear to the surprise of everyone? It seems as though many are conducting their lives as though that is how the Lord works. It is at this point that the Lord revealed the principle of which I speak. “Thus saith the Lord GOD; I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock” (36:37). Other versions read, “I will also let the house of Israel inquire of Me to do this for them,” ^NKJV “This also I will let the house of Israel ask Me to do for them,” ^NIV “The children of Israel will again make prayer to me for this, that I may do it for them,” ^BBE “Yet for this will I be sought by the house of Israel, to establish them,” ^Septuagint “As a further mark of favor, I shall let myself be consulted by the House of Israel,” ^NJB and “I am ready to hear Israel's prayers for these blessings.” ^NLT

            One of the reasons God speaks of what He going to do is in order to provoke prayers and supplications among His people – to do what He has promised to do. This is a most glorious Divine quality, bringing His people into participation with His purposes. Thus Daniel now acts in harmony with the way in which God has revealed that He works. He does not take the end of the Babylonian captivity for granted, but sets his face toward God, seeking to plead for the fulfillment of His promise humbly and fervently.

A PRESENT DAY LIABILITY

            Our day is marked by a serious deficiency in the knowledge of the text of Scripture. Few professing Christians have even read the Bible, and this has put them at a great disadvantage. Of necessity, such people are driven by human agendas, whether their own or that of some other man or institution. They do not know what God has promised, and therefore come short of seeking such benefits.

            When the promises of God are read or heard, they are designed to spark a personal interest in their fulfillment. That spark will, if not quenched, ignite a fire within in that will erupt in prayer and supplication. One of the ways of the Lord is to allow His people to ask for the very things He has promised. The Psalmist put it this way. “And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me” (Psa 50:15). This is a picture of the heavenly economy into which men are called by faith.

            One might object to this, saying God has already promised to be with us, and does not need to be reminded by us to do so. As it is written, “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isa 41:10). Yet, the same Lord fulfills His promises as His people ask for them to be personally realized. That is His manner. Now Daniel will live out that principle with prayer and supplications.

THE GREAT AND DREADFUL GOD

            “ ⁴ And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love Him, and to them that keep His commandments.”

            Throughout a period of at least sixty-eight years, Daniel has been faithful in his prayers. Even when a law was passed against praying, he continued to pray three times a day with no attempt to conceal what he was doing (6:13). Until this time, however, specific prayers have not been recorded in this book. There is a reference in the second chapter to Daniel and his three colleagues desiring “mercies of the God of heaven” (Dan 2:18), to have the dream of Nebuchadnezzar revealed.

            Now that a critical time has arrived, Daniel’s faithfulness in prayer will pay large dividends. Those who wait for a crisis to arise before they pray will find it difficult to pray intelligently and with faith and power. If God is not our mainstay in the normalities of life, it is not likely that we will experience great mercies from Him in the times of crisis.

THE LORD MY GOD

            “And I prayed unto the LORD my God . . . ” The word “LORD” (in capital letters) means “Jehovah,” or “the self-Existent or Eternal.” This is the name by which God revealed Himself under the Old Covenant. This depicted the expanded manner in which He revealed Himself to those under that First Covenant. Thus God said to Moses, “And God spake unto Moses, and said unto him, I am the LORD: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by My name JEHOVAH was I not known to them” (Ex 6:3).

“LORD” or “Jehovah”

            It is interesting that only the King James Version and American Standard Version translate the word “Jehovah” in the Exodus text. All of the other versions read “LORD.” In the KJV, “Jehovah” is also found in Psalm 83:18, and Isaiah 12:2 and 26:4. The American Standard Version consistently translates the word “Jehovah” – an astounding 6.773 times! No other standard version of Scripture contains the word “Jehovah” (NKJV, NASB, NIV, NRSV, RSV, NLT).

             In the days of Seth, the offspring of Adam and Eve through whom the Messiah would come, men began to call upon “the LORD” (Jehovah (Gen 4:26).

            Under the Old Covenant, God revealed Himself as “the LORD” in order to emphasize that He was a covenant-keeping God. Thus, the accent was placed upon His eternality.

            Therefore, in saying “the LORD my God,” Daniel is saying, “I am coming to the covenant-keeping and faithful One, whom I have chosen to worship and serve. This is the God I choose to honor and serve, the One who stands by His Word and keeps His covenant.”

MADE MY CONFESSION

            “. . . and made my confession . . . ” The word “confess” literally means to cast down, or place before someone. Here the word means Daniel is going to place before the Lord, with full consciousness of His Person, the praise of God as well as the sins of the people. He makes no attempt to hide what he has seen in his people, nor does he conceal what he sees of God.

            There is a sort of transparency in what he will say. It will not be laden with seemingly plausible explanations, as though national sins could be explained at all. He is able to do this because God Himself is his focus, and that focus does not allow for pretense in any other area.

            It is important to note that when we have been under the chastening rod of God, and go to Him for mercy and relief, it is imperative that we acknowledge the error of our ways. When David besought the Lord for mercy following his sin with Bethsheba, he prayed, “I acknowledge my transgression, and my sin is ever before me” (Psa 51:3). In the days of Jeremiah, God said to Israel, “Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed My voice, saith the LORD” (Jer 3:13).

            Lest someone think this to be a light thing, God said through Hosea, “I will go and return to My place, till they acknowledge their offence, and seek My face: in their affliction they will seek Me early” (Hosea 5:15). Those who seek Divine favor must not take sin lightly. God does not view it with toleration, and neither can we!

GREAT AND DREADFUL

             “ . . . and said, O Lord, the great and dreadful God . . . ” Other versions read, “great and awesome God,” ^{NKJV/ NASB/NIV} “great and terrible God,” ^RSV “great God, greatly to be feared,” ^BBE and “great and wonderful.” ^Septuagint

            As you peruse Scripture, you will soon find that no other persons can be addressed as the Father and the Son. Such marvelous things cannot be said of either man or angel. These are Divine qualities that are inexorably linked to the “eternal God” (Deut 33:27). They are not resident in anyone who was created. Notice the definite article: “THE great, and dreadful God.” These are exclusively Divine qualities.

      “Great” includes the concepts of high, mighty, exceeding, and age. Nothing about God is demeaning, weak, diminishing, or immature. It makes no difference what He is compared to, He is “greater.” “God is great” (Job 36:26), and is consequently “greatly to be praised” (Psa 96:4). In the earth, politicians, entertainers, athletes, religious personalities, and money merchants regularly receive more praise than God. The condition is inexcusable!

      “Dreadful,” or “terrible,” includes the idea of causing fear and dread in those opposed to Him, and reverence and awe among those who trust Him. No one who has ever knowingly confronted God was passive or indifferent about it. In Scripture, the people of God were told not to be afraid of their enemies, for “the LORD thy God is among you, a mighty God and terrible”(Deu 7:21). That is, when God makes Himself known, He strikes such terror into the hearts of His enemies, they become helpless. Those who imagine the glorified Christ will be opposed by the army of an Antichrist have conveniently overlooked this aspect of the Divine nature. Such a notion is utterly foolish.

KEEPING COVENANT AND MERCY

            “ . . . keeping the covenant and mercy . . . ” Other versions read, “keeping His covenant,” ^{NKJV/NASB/NIV} This is not referring to the covenant made at Sinai, but the one made with Abraham (Gen 17:2-9). The covenant at Sinai was broken by the people (Jer 31:32). The one made with Abraham was not broken, and Daniel knew it.

            Here, a strong appeal is made to the faithfulness of God. Unlike some contemporary theologians, Daniel refused to think of God as abandoning the commitments made to Abraham, Isaac, and Jacob. Prior to his death, when Moses spoke to the people, he referred to God as “the faithful God which keepeth covenant and mercy” (Deut 7:9). These are the exact words of Solomon at the dedication of the Temple: “who keepest covenant and mercy” (1 Kgs 8:23). When Nehemiah first prayed to God at the beginning of his book, he said “O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy”(Neh 1:5). Following the rebuilding of the wall, when the people of Nehemiah’s day prayed they said, “Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy” (Neh 9:32). When Zechariah, the father of John the Baptist, uttered his magnificent praise, he said God was setting out “To perform the mercy promised to our fathers, and to remember His holy covenant” (Luke 1:72). God’s mercy and God’s covenant are key factors in prayer.

      Faith reckons on the faithfulness of God, appealing to what He has promised to do. It is to be understood that such prayers are always accompanied with a firm resolve to serve the Lord and seek His favor, just as our text confirms.

LOVING GOD AND KEEPING HIS COMMANDMENTS

            “ . . . to them that love Him, and to them that keep His commandments.” Other versions read, “who keeps His covenant of love with all who love Him and obey his commands” (Dan 9:4).

            Here is another appeal to the nature of God. Not only is He a great, eternal, faithful God, keeping His covenant, He does so toward those who love Him” and “keep His commandments.” Right here God defines the borders of His dealings with men. God is faithful to fulfill His good promises only to those who love Him and obey is commands. Thus Paul writes, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God” (1 Cor 7:19).

A Thorny Text

            There is text in Scripture that has been used to propagate much erroneous teaching. “If we believe not, yet He abideth faithful: He cannot deny Himself” (2 Tim 2:13). Thus men reason that those in Christ can never come short of the goodness of God. But this is not at all what Paul is saying. Note, the text does not say, “If we believe not, yet He will remain faithful to US.” His faithfulness is to Himself, for He cannot deny “Himself.”

            God has revealed the destiny of those who “believe not.” Jesus said, “If ye believe not that I am He, ye will die in your sins” (John 8:24). Satan, who is “the god of this world,” has “blinded the minds of them which believe not” (2 Cor 4:4). “Unbelievers” will have their part “in the lake which burneth with fire and brimestone”(Rev 21:8). The one who “believeth not shall be damned” (Mark 16:16), is “condemned already”(John 3:18), and “the wrath of God abideth on Him” (John 3:36). For God, therefore, to bless such people, keeping their salvation secure, would require that He “deny Himself,” and He cannot do that!

            Consider what those who affirm “God cannot deny Himself” means He can never do anything but save those who once believed, though now they “believe not.” Behold, what have they said! They have affirmed, “If we are erratic, God will also be unpredictable.” Even Daniel, living prior to the fuller disclosure of the purpose of God, knew this was not true.

            The truth Daniel here acknowledges (that God keeps covenant and mercy with those who love Him and keep His commandments) has been confirmed in Divine history. What will men do with the remarkable amount of evidence that attests to the truth of this statement – a description of the unchangeable nature of God?

     Adam and Eve were thrust from the Garden because they did not keep His solitary commandment (Gen 3:24).

     Moses was not allowed to enter the promised land because he infracted a single commandment (Num 20:12).

     Over six hundred thousand people who were delivered from Egypt were forbidden to enter the promised land because they did not keep God’s commandments (Josh 5:6).

     King Saul was deposed from the throne upon which God had placed him because He did not keep God’s commandments (1 Sam 15:26).

     The Babylonian captivity was brought about because Israel did not keep the commandments of God (Jer 25:12).

            Let no one question that God is only committed to keep His covenant and show mercy to those possessing a love for Him, and who maintain their hold on His commandments. God has never said or acted in contradiction of this reality. Those who have failed to see Him in this way are simply blind to who He really is.

WE HAVE SINNED

            “ ⁵ We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from Thy precepts and from Thy judgments.”

            Like a true intercessor, Daniel now identifies with the people for whom he prays. He has not been noted for rebellion, but they have. He has not lived in transgression, but they have. Yet, because he belongs to the nation, and because he seeks their betterment, he takes their sin, as it was, upon himself. He prays as David did (Psa 106:6), and Nehemiah as well (Neh 1:6), confessing for the people, “we have sinned!”

            It is of particular importance that we behold how the waywardness of Judah is described. No appeal is made to emotional or physiological disorders. There is no appeal to difficult circumstances, or the failure of others to help them. One of the ways to recover from spiritual setbacks, disobedience, drawing back, etc., is simply to call sin what it really is.

SIN AND INIQUITY

            “We have sinned, and have committed iniquity . . . ”

            It may all seem unnecessary, but sin must be acknowledged. It is only “IF we confess our sins” that God “is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9).