Catholic Commentary
Daniel's Penitential Posture
3I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes.
Daniel 9:3 describes the prophet's deliberate, whole-hearted turning toward God in response to learning about Israel's seventy-year exile prophesied by Jeremiah. Through fasting, prayer, sackcloth, and ashes, Daniel physically enacts repentance and vicarious intercession for his people's sins, reversing Israel's characteristic posture of turning away from God.
Daniel doesn't just feel repentant—he turns his entire body toward God, teaching us that true contrition requires fasting, sackcloth, and ashes, not mere sentiment.
Catholic tradition draws several deep theological veins from this single verse.
The Body in Prayer. The Catechism of the Catholic Church teaches that "the whole person" — body and soul together — is the subject of prayer (CCC 2562). Daniel's simultaneous use of sackcloth, ashes, and fasting is a powerful example of what the Catechism calls the integration of bodily posture and interior conversion. The Church has consistently resisted a Gnostic separation of body from soul in worship; penance is not merely interior but incarnational. St. John Chrysostom (Homilies on Repentance) praised Daniel's combination of bodily and spiritual penance as the paradigm for Christian contrition.
Fasting as Discipline of the Will. Pope Benedict XVI, in his 2009 Lenten Message, cited the biblical tradition of fasting — with Daniel as a prime witness — as a means of "reclaiming mastery over oneself" and redirecting desire toward God. The Catechism (CCC 2043) names fasting as one of the precepts of the Church precisely because the body must be trained to accompany the soul's penitential journey.
Intercessory Repentance. Catholic tradition (following Origen, St. Thomas Aquinas, and the Magisterium's teaching on the Communion of Saints) affirms that one person's genuine penance can obtain mercy for others. Daniel's confession is not his personal sin but Israel's. This undergirds Catholic practice of praying and doing penance on behalf of others, including the souls in Purgatory — a tradition anchored in verses precisely like this one.
Ashes as Sacramental Sign. The use of ashes as a blessed sacramental on Ash Wednesday draws directly from this biblical tradition, connecting the Catholic at the start of Lent to Daniel's radical self-abasement before God.
Daniel 9:3 is a direct rebuke to a culture — and sometimes a Church — tempted to reduce spirituality to feeling and thought alone, stripping it of bodily engagement. For the contemporary Catholic, this verse is a call to recover the full penitential tradition: actual fasting, not just symbolic gestures; the concrete use of sacramentals like ashes; the discipline of setting a specific time and posture for prayer rather than the vague intention to "be more prayerful."
Practically: before your next examination of conscience or Confession, consider preparing as Daniel did — choosing a time to fast, perhaps sitting or kneeling on a hard floor, placing your hands open or prostrating yourself. This is not performance; it is the body being enrolled in what the soul intends. Receive the ashes on Ash Wednesday not as a cultural moment but as a deliberate "setting of your face" toward God, as Daniel did. When you intercede for others — a struggling family member, a Church suffering scandal — add fasting to your prayers. Daniel's posture teaches us that prayer for serious things deserves serious embodiment.
Commentary
Daniel 9:3 — Phrase by Phrase
"I set my face to the Lord God" — The Hebrew idiom nātan pānîm ("to set/give the face") is a decisive act of deliberate orientation. It is not a casual glance toward heaven but a willed turning of one's entire attention and intention. Daniel has just read Jeremiah's prophecy about seventy years of desolation (9:2) and the knowledge ignites not curiosity but repentance. The phrase stands in stark contrast to the "faces turned away" from God that characterize Israel's sin throughout the prophetic literature (cf. Jer 2:27). Here Daniel reverses that posture. Significantly, he addresses "the Lord God" (Adonai ha-Elohim) — a title that combines sovereign lordship with covenantal intimacy, acknowledging both God's transcendence and His binding commitment to Israel.
"To seek by prayer and petitions" — The word for "prayer" (tĕfillâ) is general, encompassing the whole orientation of the soul toward God, while "petitions" (tĕḥinnôt) denotes urgent, supplicatory pleading — literally, cries for grace (ḥēn). The pairing shows that Daniel's approach is both structured and impassioned. He is not performing liturgy mechanically; he is begging. This will unfold in the magnificent prayer of confession that occupies the bulk of chapter 9 (vv. 4–19), one of the longest and most theologically dense prayers in all of Scripture.
"With fasting" — Fasting (ṣôm) in the biblical tradition is never merely dietetic. It is a bodily act of self-emptying that signifies both mourning and dependence. By depriving the body of sustenance, the faster declares that one lives by God alone. Daniel fasts not for personal piety but as an act of solidarity with exiled Israel and as a physical amplification of his prayer.
"In sackcloth and ashes" — These two elements together constitute the complete penitential uniform of ancient Israel. Sackcloth (śaq) — a coarse, dark goat-hair garment — was the clothing of mourning, poverty, and humiliation. Ashes (ēfer) were applied to the head and body as a sign of mortality, unworthiness, and grief. Together they constitute a full-body confession: I am dust, I am broken, I come before You with nothing. Daniel, who was a man of honor at the Babylonian court (cf. 1:19-20), strips himself of all social dignity to stand before God as a naked suppliant.
Typological and Spiritual Senses
In the typological sense, Daniel's posture prefigures the Church's own penitential discipline, especially as codified in the Sacrament of Penance and in Lenten observance. The Church Fathers saw in Daniel a of the perfect penitent — not because he himself had sinned gravely, but because he took upon himself the sins of his people. This is a type of , which reaches its ultimate fulfillment in Christ, who "set his face" toward Jerusalem (Lk 9:51) and bore the sins of humanity to the Cross. The ashes that Daniel wears find their liturgical echo in Ash Wednesday, where the Church collectively enacts exactly Daniel's gesture: we are dust, we have sinned, we turn our faces toward God.