Daniel 9:13

As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) Made we not our prayer.—The reference is, as in Daniel 9:6, to the conduct of the nation from the first. There had been plenty of external show of praying, as appears from Isaiah 1 and elsewhere, but these prayers were of no effect on account of their formalism. The conditions of acceptable prayer are implied in the closing words of the verse “turning from iniquity, and wisdom in the truth,” i.e., in the revelation of God. On the phrase “make prayer,” see Exodus 32:11.

Matthew Henry's Concise Commentary

9:4-19 In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for sin, and our resolutions against it. It must be our confession, the language of our convictions. Here is Daniel's humble, serious, devout address to God; in which he gives glory to him as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy. Here is a penitent confession of sin, the cause of the troubles the people for so many years groaned under. All who would find mercy must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitents thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appeal to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God, as it is convincing and humbling to recollect that righteousness belongs to him. There are abundant mercies in God, not only forgiveness, but forgivenesses. Here are pleaded the reproach God's people was under, and the ruins God's sanctuary was in. Sin is a reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest request to God to restore the poor captive Jews to their former enjoyments. O Lord, hearken and do. Not hearken and speak only, but hearken and do; do that for us which none else can do; and defer not. Here are several pleas and arguments to enforce the petitions. Do it for the Lord Christ's sake; Christ is the Lord of all. And for his sake God causes his face to shine upon sinners when they repent, and turn to him. In all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believing earnestness of this prayer should ever be followed by us.

Barnes' Notes on the Bible

As it is written in the law of Moses - The word law was given to all the writings of Moses. See the notes at Luke 24:44.

Yet made we not our prayer before the Lord our God - Margin, "entreated we not the face of." The Hebrew word used here (חלה châlâh) means, properly, "to be polished;" then to be worn down in strength, to be weak; then to be sick, or diseased; then in Piel (the form used here), to rub or stroke the face of anyone, to soothe or caress, and hence, to beseech, or supplicate. See Gesenius, "Lexicon" Here it means, that, as a people, they had failed, when they had sinned, to call upon God for pardon; to confess their sins; to implore his mercy; to deprecate his wrath. It would have been easy to turn aside his threatened judgments if they had been penitent, and had sought his mercy, but they had not done it. What is here said of them can and will be said of all sinners when the Divine judgment comes upon them.

That we might turn from, our iniquities - That we might seek grace to turn from our transgressions. "And understand thy truth." The truth which God had revealed; equivalent to saying that they might be righteous.

Jamieson-Fausset-Brown Bible Commentary

13. yet made we not our prayer before—literally, "soothed not the face of." Not even our chastisement has taught us penitence (Isa 9:13; Jer 5:3; Ho 7:10). Diseased, we spurn the healing medicine.

that we might turn, &c.—Prayer can only be accepted when joined with the desire to turn from sin to God (Ps 66:18; Pr 28:9).

understand thy truth—"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [Calvin]. Thy law (Da 8:12), [Maurer].

Matthew Poole's Commentary

As it is written in the law of Moses: see Leviticus 26:14-39. The sum of all is, As the Lord threatened and forewarned us long ago, so it is come to pass this day upon us, because we took no warning, we understood not, but sinned and returned not. The Lord is true and just in all that is come upon us; chiefly because we have not made our prayer unto God to prevent our misery before it came upon us, nor to remove it when it lay heavy on us. See it in Ezekiel, who prophesied in the captivity, and how they received him; and though they kept a formal fast, yet what did that signify? Zechariah 7:5-7.

Gill's Exposition of the Entire Bible

As it is written in the law of Moses, all this evil is come upon us,.... As it is there threatened it should, and as it is there foretold it would come upon them, so it has; even the selfsame things, in the same manner, and with the same circumstances, as there foretold; which is a proof of the omniscience, omnipotence, and faithfulness of God, and an evidence of the truth of divine revelation; see Leviticus 26:1,

yet made we not our prayer before the Lord our God; during the seventy years captivity, they might have prayed, and doubtless did, in a lifeless, formal manner; but not sincerely and heartily, in faith and with fervency, under a sense of sin, with confession of it, and true repentance for it, and so as to forsake it, as follows:

that we might turn from our iniquities; for since they did not pray against sin, and entreat the Lord to enable them to turn from it, and forsake it, but continued in a course of disobedience, their prayer was not reckoned prayer:

and understand thy truth; either the truth and faithfulness of God, in fulfilling both his promises and his threatenings; or his law, which is truth, as Jacchiades interprets it; for, had they prayed aright, they would have had an understanding given them of divine truths, both with respect to doctrine and practice; of which they were ignorant, as prayerless persons usually are.

Geneva Study Bible

As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. As it is written, &c.] Cf. Deuteronomy 28:15 b, Deuteronomy 30:1.

yet have we not intreated the favour of (R.V.)] lit. made the face sweet (i.e. gracious), the idiom used with reference to a human object in Job 11:19; Psalm 45:12; Proverbs 19:6, and frequently with reference to God, as Exodus 32:11; 1 Samuel 13:12; Jeremiah 26:19, al. Cf. Bar 2:8.

understand thy truth] better (R.V.), have discernment in thy truth, ‘truth’ being used in the objective sense which it has in Daniel 8:12, and the meaning being (Keil, Prince) to acquire insight into God’s revealed will, and to think and act in accordance with it. The words might, however, also be rendered (R.V. marg.) deal wisely (viz. in amending our ways) through[332] thy truth (v. Lengerke, Behrm.), i.e. through Thy revealed word. The verb has the former meaning (understand, discern) in Daniel 9:25; and the latter in Daniel 11:33; Daniel 11:35, Daniel 12:3; Daniel 12:10.

[332] There is a similar ambiguity in the verb and accompanying prep. in Psalm 101:2.

Pulpit Commentary

Verse 13. - As it is written in the Law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. The LXX. renders "laws," διαθήκη, "covenant," which is applied to the "Law" (Hebrews 9:20, quoting from Exodus 24:8; Deuteronomy 29:1). Theodotion agrees in the main with the Massoretic text. The Peshitta differs only in joining the first clause of the next verse to this. Ewald makes the prenominal suffix at the end of the verse third person, not second. The very awkwardness of the construction is an evidence in favour of the received reading, "As it is written in the Law of Moses." The passages referred to are those denoted previously (Leviticus 26; Deuteronomy 28.). All this evil is come upon us - the curses referred to there. Yet made we not our prayer before the Lord our God; literally, entreat the face. The face being the sign of favour, "entreated not the favour of the Lord" would be really what is meant; therefore not quite as Ewald renders, "appeased not Jahve." Understand thy truth. Hitzig thinks here the reference is to God's faithfulness, either in promises or in threats. Keil objects to this, contending that baamitheka with the preposition בֵ cannot mean "faithfulness," but" truth." This is a mistake; the preposition might alter the significance of the verb it follows, but not that of the noun it governs. The truth is that the word here is extended to its fullest meaning, "God's supreme reality." God's being God implies necessarily that every word he utters of promise or threatening is true; veracity and faithfulness are equally involved in Jehovah being God. At the same time, from the connection it is the evil - the judgments - he had threatened that bulk most largely in the prophet's mind. Daniel 9:13

Keil and Delitzsch Biblical Commentary on the Old Testament

The thought of Daniel 9:11 is again taken up once more to declare that God, by virtue of His righteousness, must carry out against the people the threatening contained in His law. את before כּל־הרעה is not, with Kranichfeld, to be explained from the construction of the passive כּתוּב with the accusative, for it does not depend on כּתוּב no, but serves to introduce the subject absolutely stated: as concerns all this evil, thus it has come upon us, as Ezekiel 44:3; Jeremiah 45:4; cf. Ewald's Lehrb. 277d. Regarding את־פּני חלּינוּ (we entreated the face, etc.), cf. Zechariah 7:2; Zechariah 8:21. להשׂכּיל בּאמתּך is not to be translated: to comprehend Thy faithfulness (Hitzig), for the construction with ב does not agree with this, and then אמת does not mean faithfulness (Treue), but truth (Warheit). The truth of God is His plan of salvation revealed in His word, according to which the sinner can only attain to happiness and salvation by turning to God and obeying His commands.