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Ebere NwankpaThe aim of this discussion is to locate and position prayer as a viable and veritable tool for national transformation. This shall be done by explaining certain contextual principles and antecedents that make it so. It is my candid and frank observation that for most Christians, prayer is highly and grossly underutilized. Many of us never grow out of the personal prayer for obtaining certain needs, getting out of trouble, solving domestic problems, and general welfare scope and paradigm. And yet, prayer is much much more. Way more than that.

Our overt and strong personal predisposition and bias in the place of prayer is rather limiting. Whereas, we may pray fervently and consistently for our personal priorities; our prayers are not targeted at the global, regional, national and atmospheric conditions that directly and remotely affect our spiritual trajectory, standard of life, and material outcomes. For many, this is not a function of selfishness, or undue self regard. It has more to do with a lack of knowledge about the vast possibilities of prayer, and of the principles that inform the proper and effective application of prayer to a larger and more comprehensive range of possibilities.

The prayer life of Daniel, and in particular certain interventions and representations that he made in the place of prayer effectively demonstrate the proper deployment of prayer and its powerful efficacy to reverse national decay and stagnation, and usher in a season of transformation and restoration. There can be no doubt that this dimension of prayer is urgently needed in many nations of the world. The inherent possibilities, and profound outcomes obtained by Daniel shows this dimension of prayer to great advantage.

As regards the efficacy of prayers that are national in scope, Apostle James, the leader of the first century church in Jerusalem, and half brother of Jesus Christ, spoke emphatically on it. In his discussion of what he called the “effective, fervent prayer of a righteous man” that “avails much”, in James chapter 5, verses 16 and 17. There, he singled out Elijah as a preeminent and attainable example, “a man with a nature like ours”, who shut up the heavens over the entire nation of Israel for three and half years, so that it did not rain. When that time elapsed, “he prayed again and the heaven opened and gave rain, and the earth produced its fruit”.

Kindly observe that the illustration of the principle of prayer the Apostle James was discussing was not one about personal benefit. It was a well known specific and historical example of national import. It seeks to communicate that prayer at its peak level is about matters of state and national significance. Indeed, a preponderance of the prayers recorded in the bible have this characteristic and hallmark. The central assertion of James’ thesis bears repeated emphasis. The foremost example of availing prayer was one employed to produce profound outcomes at the national level. Similarly, we too can produce the same qualitative and awesome results that Elijah did, if we follow his example, just as Daniel did.       

        

ANTECEDENTS

 

Scriptural precedent strongly suggests that praying at the level of national transformation does not happen automatically. It is not a thing of happenstance or accident. Hence, there is likely to be relevant and progressive antecedent. It is pertinent to note that the sort of antecedents being discussed here are not a matter of exclusivity, or a one size fits all proposition. However, the preponderance of biblical narratives supports and abets this pattern and construct. The Daniel narrative fits squarely into this oft trod road. As a youth, Daniel set himself apart from his peers for his resolute piety and adherence to Jewish dietary law.

This disposition is underscored by the fact that Daniel was a captive exile afflicted by the dispossession and displacement inherent in being forcibly uprooted from his beloved home country. The violent antecedents of that condition must have had distinct traumatic effect. Not least, the fact that a nation that hitherto enjoyed divine protection and security was now cast adrift and ruined, would cause many to question their faith. All of these was fertile ground for a profound identity crisis. Add to all this Daniel’s youth, and the considerable pressure to conform to the system and expectations of the Babylonian court.

The start of the exile came at a rather inopportune time for Daniel. He had his whole life ahead of him. He would have happily completed the coming of age Jewish rites for boys not so long before with the prospect of a productive and fulfilling life in Judah. However, the exile interrupted this ideal and replaced it with an uncertain future. This must have been especially galling given that Daniel was a member of the local gentry and nobility. He had much to look forward to. The transition from this promising life expectation to exile and captivity for Daniel is better imagined than experienced.

While Daniel was adjusting to live in captivity, events took another turn. King Nebuchadnezzar decided to recruit a cadre of new government officials from among the Jewish exiles. One wonders whether this assimilation policy was evidence of the king’s keen eye for talent, or if divine intervention was implicated. Or both. In any case, there was some rather selective qualification criteria for this career path.

The candidates were to be young men, handsome in appearance, possessing the intellectual and mental aptitude for service at the highest level of a vast, cosmopolitan, complex and powerful kingdom. Nevertheless, Daniel qualified with relative and consummate ease. The trainees were to be taught the language and literature of Babylon. They were also expected to strictly follow the specified diet that the king himself had created specifically for them. In this matter, the king gave the young men the food and wine from his own table. In that clime, it was customary for the first portions of the food to be offered to idols before being served at the table.

Eating food offered to idols went against the dietary norms of observant Jews. However, Daniel’s apprehension of it was more acute. To him it was tantamount to defilement. A spiritual contamination that bespoke the abandonment of Mosaic law, and compromise with the idolatrous practices of Babylon. It seemed in keeping with the spiritual decline and rebellion for which God judged Jerusalem and Judah consigning His choice heritage and people to defeat, disgrace, displacement and exile. It raised Daniel’s considerable spiritual hackles and spurred his decision to resolutely abstain from the king’s rich fare. Even as a youth in exile, Daniel’s conviction and resolve to maintain a lifestyle of purity and integrity before God was both substantial and substantiated.

 

PROPHECY

 

Effective praying at the national level is usually borne out of a confluence and convergence of certain factors. One of the most critical and needful, is a working knowledge of prophecy, particularly if such prayer is intended to have dispensational effect. Amos chapter 3, verse 7 lays out a relevant and germane spiritual principle. “Indeed, the Sovereign Lord never does anything until He reveals His plans to His servants the prophets”. Again, first, the immediate context of Prophet Amos’ discourse is national in nature. He was addressing Israel as a people and family, that God brought out of Egypt, a nation selected and chosen out of all the nations of the earth.

Second, in this national context, God is bound by a specific principle that necessarily precedes anything He does. Divine action has to be disclosed or revealed to God’s earthly prophetic cadre ahead of time, before such action can ensue in this realm. This prophetic intelligence is therefore categorical, informative and predictive about future events on earth. This is a spiritual law. Third, the fact that this information has to be revealed is indicative that there is a level of secrecy attaching to it. To reveal something is to imply that the revealed information was hitherto hidden or concealed.

Fourth, the revelation of God’s plans in this way is the business of prophecy. In other words, prophecy is the medium by which information, namely God’s hidden plans and purposes, that exists in the heavenly and spiritual realm is introduced and disclosed to the earth and material realm. And fifth, it is also useful, essential even, to direct and coordinate prayer.

Why, one may ask is prayer necessary for the actualization of God’s will? When Jesus taught His disciples to pray as depicted in Matthew chapter 6, He told them a number of things an effective prayer isn’t. That iteration is very instructive for study and reflection. Two things are immediately prominent here. One, prayer is taught, and learnt. No one comes to it naturally, or by chance. It is a learned behaviour and practice. Two, there are a number of activities that passes for, or poses as prayer that is quite fake, ineffective, or worse hypocritical and performative. Jesus’ teaching in the passage just referenced is most instructive.

To answer the question above, reference should be to verse 9 and 10 of chapter 6 of Matthew. Here, three key principles of prayer emerge. First, prayer has several priorities. Prominent among them is the request and petition that God’s will be done or actualized on earth as it is in heaven. Second, the actualization of God’s heavenly design on earth is an essential part of prayer. Prayer that omits this consideration is incomplete and ineffective. Third, prayer is necessary and integral to the fulfilment of God’s heavenly counsel on earth. Without it, God’s counsel will remain a heavenly concern, with no corresponding response or action on earth.

Thus, it is not enough for prophecy to obtain and proliferate, it must be accompanied by a quantum of prayer informed and directed by prophetic insight. This congruence and combination is vital and necessary for effective prayer at the national level. It is a sound understanding and practice of these two complementary principles that made Daniel a standout and exemplar of compelling and competent prayer.

 

UNDERSTANDING

 

Despite Daniel’s impressive academic, career and spiritual antecedents, understanding only came to him through exhaustive study of prophetic text. Daniel was no stranger to profound and high level spiritual phenomena. This was a man who had unravelled and decoded a mystery at the highest level of government. A towering spiritual and civic achievement that had befuddled and flummoxed the entire brain trust of king Nebuchadnezzar. In terms of interpreting dreams and other matters requiring exceptional spiritual perception, Daniel was in a category of one.

However, when it came to this level of prayer; finding, studying and understanding topical and relevant prophecy was necessary. The information Daniel unearthed was both topical and timely. He obtained credible textual prophetic proof that the captivity and desolation of Jerusalem would last seventy years as indicated in Daniel chapter 9, verse 2. It is possible that Daniel heard Jeremiah’s prophecy as a youth in Judah. However, it is even more likely that the accretion and accumulation of decades of captivity would have eviscerated or pushed any memory of this prophecy beyond the margins of reality.

This means that even those who heard Jeremiah would most likely have had to rediscover the prophecy afresh, if they had any interest in it. In all likelihood, everyone would have forgotten. The pronounced and insistent demands of the moment, the passage of time, generational turnover, and the exigencies of a different place and culture foreclosed any possibility of remembrance; with the distinct possibility that Jeremiah’s prophetic utterance would have slipped into obscurity, and become hidden from view. By the time the crucial timeline of the prophecy neared, most of the Jews in Persian Babylon would have been born in captivity with no memory of, or connection to Jerusalem.

As a result of the foregoing, Daniel’s discovery of this key prophetic material stands out. It was a matter of both spiritual inquiry and empirical research. The exercise would have tasked his spiritual compass and employed his state of the art Babylonian training. The measure of understanding required here is highlighted by a formidable spiritual and prophetic reality. The unique time bound central component of the prophecy foreclosed any substantive activity regarding it until the time was right. This meant that any such activity even if it was fervent prayer would have been done amiss. The spiritual awareness and timing required to successfully navigate these spiritual and prophetic cross currents must have been considerable.

For emphasis, the understanding required here had to occur on at least two levels. First, Daniel understood that the prophetic reality of the future of Jerusalem was different from what presently obtained. Desolation and captivity was not to be the status quo in perpetuity. Second, and equally as important, Daniel understood that the time for the prophetic and material transition of Jerusalem from its present to its future was at hand. Daniel realized that he stood at the threshold of time, and the prophetic window of opportunity for the emancipation and restoration of Jerusalem had opened.  

 

PRAYER

 

With this prophetic inclination and understanding in place, Daniel was ready to pray with proper and relevant insight. In the place of prayer, it is significant to note that Daniel did not start by making demands for the restoration of Jerusalem in accordance with prophecy. The prayer offered in this particular had a specific and singular template. First, Daniel adopted a distinct approach of denial and penitence. He fasted, and wore sackcloth and ashes. Certain prayers are not best prayed with a full belly. Furthermore, matters of national import involve dealing with demonic strongholds that are more responsive to prayers quickened by this kind of self denial.

Moreover, fasting signals and projects humility and self-abasement before God, particularly if it is representative of a sober and contrite spirit. A genuine inward disposition of deeply felt contrition is critical. Fasting ostentatiously and, or pretentiously would neither attract God’s attention nor favour. This is serious business. Readers should kindly observe that the foremost priority and emphasis in prayer is our attitude toward God. God is a loving father. He pities us His children. However, He is also a king. To approach a king, there are protocols that must be observed.

Daniel’s prayer is iterated in the book bearing his name, chapter 9, verses 4 to 19. As a general but instructive comment, the prayers reproduced in the scriptures in this way are highly significant. They are succinct expressions of what it means to pray in line with God’s will, from a position of alignment and congruence. For this reason, they are examples of how to pray regarding particular situations. The depth of Daniel’s understanding is showcased in the way he began this prayer.

One should add too that the prayer recorded here was not a one-time prayer. It is better understood as an aggregation or summary of the prayers Daniel prayed in that season. Second, he activated the protocol of praise, together with an acknowledgement of God’s covenant keeping bona fides. The first port of call, the foremost consideration, is that God’s position is fundamentally right, righteous and moral. God’s faithfulness is an unchanging constant. Whenever things are not as they should be, the problem, every time, is with us. This is why the third step is most strategic.  

Third, he switched in quick succession to repentance. This step is critically important. Daniel realized that the desolation of Jerusalem, and the displacement and captivity of its citizens was a consequence of divine judgement. A cursory reading of the antecedents of the captivity would show that the Lord forbore and was extremely patient with the Israelites. They were warned for decades regarding their mounting and cumulative transgressions to no avail. It seemed like the more they were warned and counselled, the more they sinned, turning a deaf ear to God’s imprecations through His prophets. It was this progressive and intractable rebellion that set the tone for the judgment that consumed Jerusalem and Judah.

Moreover, even while the Israelites remained under this interdiction. There remained still no acknowledgement of their sins or repentance thereto. Hence, despite the effluxion of time and the great prospects of a redemptive prophetic destiny, the matter of the primal and original cause of the estrangement and alienation of God’s people needed addressing. The manner of address Daniel employed is enlightening. The confession of sins and repentance was profuse, factual and comprehensive. Once again, the depth of Daniel’s understanding and application is key here. He functioned as a representative of the Israelites before God, by confessing their sins as if they were his own.        

Repentance cannot be treated merely as a means to an end. It is an end in itself. It is the only way to acknowledge and take responsibility both for the sins and the consequences they attract. It is an acknowledgement that we are in the wrong, and God is right. Furthermore, there is no proper approach to God without dealing with our sinfulness and rebellion. The matter cannot be sidestepped or wished away. Notably in his prayer, Daniel remarked on the sins of the fathers and ancestors that brought God’s sanction on the land, and confessed the sins committed while in exile. Nothing was left to chance. There was a full accounting as much as practicable, for historical and contemporary sins and transgressions.

Fourth, Daniel discerningly contrasted the faithfulness and righteousness of God with the betrayal and perfidy of His people. God had upheld His own end of the bargain, but His people did the very opposite. This contrast makes it possible for transgressors to fall upon and take advantage of God’s faithfulness in the absence of theirs. For without God’s constant and enduring disposition, there will be no hope even for those who repent. This is the hope and safety of the despairing and desperate sinner. It is also the hope and salvation of those who wish to pray like Daniel did. Simply put, it is called mercy! And everyone without exception is in need of it from time to time.

Fifth, as Daniel closed out his prayer, he invited God to remember His desolate sanctuary and the city called by His name. This functioned to remind God of the original designation and design of the temple and of Jerusalem. It also underlined the fact that the desolation of Jerusalem was an anomaly and not a true reflection of God’s counsel. He implored God to have mercy, hearken and forgive His people. Daniel also begged God to turn away His wrath from the place of His sanctuary and the city that bears His name, and replace disfavour with favour and grace. He made sure to mention that this grace and favour was undeserved by those it would benefit. However, he asked for this visitation for God’s own sake.        

            

FULFILMENT

 

Heaven’s response to Daniel was immediate. Verses 20 to 22 of Daniel chapter 9 tells us that while he was still praying, an angelic messenger, Gabriel, came to instruct him. This angelic activity was a sure sign that Daniel’s prayer had attracted the attention of heaven. Not only that, he was given help, more access to the spiritual realm, and more information to enable him pray with more precision. It introduced Daniel to reams and realms of information and revelation singular and unique even to the scriptures. The access and information he got went went much farther than the scope of the timing and substance he was concerned about. His level of spiritual and prophetic access increased geometrically. 

Furthermore, Daniel’s prayer elicited a warm and enthusiastic response from the demonic prince of Persia who apprehended that something of great import and far reaching nature was afoot. He bestirred himself to challenge and oppose – Daniel chapter 10, verses 12 and 13. Moreover, the lion’s den incident which took place in chapter 6 together with its fantastical antecedents, was a material reaction to the availing prayers Daniel was praying.

The aim of all that happened in that narrative was to tamper and interfere with, and interrupt Daniel’s prayer life. It was specifically targeted and meant to distract and make him lose focus. There was a profuse and intense demonic operation to stop Daniel at all costs. The stakes were very high, and the entire spiritual realm, both heaven and hell, recognized it. Daniel, on his own part, was wise to it. He kept praying despite everything. It is instructive to note that effective prayer attracts both help and opposition. Daniel’s disposition in all this is a towering example for us.

At the fullness of time, in the first year of Cyrus, king of Persia, in order to fulfil the word of the Lord by the mouth of Jeremiah, the prophet, and in answer to the prayers of Daniel, the Lord stirred up the spirit of king Cyrus of Persia. He made a royal proclamation, and also put the same in writing. The historic proclamation released and empowered all willing Jews with a mind to go up and rebuild the temple and city of Jerusalem, to go and do so. The proclamation also made certain provisions for funding for the enterprise. This seminal answer to Daniel’s prayer can be found in Ezra 1, verse 1 to 4. And, just like that, the season of captivity ended, and a dispensation of rebuilding and restoration began.

Furthermore, the Spirit of God stirred up the spirits of several categories of people to go and build. They included the heads of the households of Judah and Benjamin, the priests, Levites, and a company of ordinary people whose spirits God had stirred arose to the undertaking. It is important to note that Daniel’s prayer unleashed an outpouring of the Spirit of God upon all the people critical to the fulfilment of this prophecy. Hence, to the profound fulfilment of prophecy and change of dispensation brought about by Daniel’s prayer, we can add another divine dimension – an outpouring and visitation of the Spirit of God.

 

About The Author

Ebere graduated from the University of Ghana with a Bachelor’s Degree in Law and English. He also has a Master's Degree in Public Administration from Regent University in the United States. He has more than twenty years of experience in governance, legal, and administrative matters in the public, private, and non-profit sectors. He was a former Special Assistant to the President of Nigeria on Council and Legal Matters during His Excellency Goodluck Ebele Jonathan's presidency.

Ebere Nwankpa is a pastor, administrator, and businessman with a concerted and abiding interest in God’s prophetic counsel for Nigeria, Africa, and the world's nations. He is a member of Intercessors for Nigeria (IFN), and Intercessors for Africa (IFA). His books include Joseph - Prince of Egypt and Esther - Queen In Deed.

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