To You, O Lord, belongs righteousness, but this day we are covered with shame--the men of Judah, the people of Jerusalem, and all Israel near and far, in all the countries to which You have driven us because of our unfaithfulness to You. Sermons
I. THE MOMENT IN TIME. This was most critical; for: 1. The moment had been anticipated in prophecy. (Jeremiah 25:11, 12; Jeremiah 29:10-14.) How Daniel reckoned the seventy years, and how others did so, must be carefully observed. The deportation to Babylon extended over twenty years; hence different men took a different starting-date whence to reckon the seventy. Daniel reckons from the first siege, the date of his own going into captivity ( B.C. 606). Zechariah from the third siege, (1) from the beginning of it, B.C. 590 (Zechariah 1:12); (2) from its close, B.C. 588 (Zechariah 7:1, 5). The prophets wrote each from his own standpoint, and there are no discrepancies, though the critical school tries to create them. 2. It was immediately after the fall of Babylon. (Ver. 1.) 3. The Cyrus of prophecy was on the throne of Persia. Darius was only vicegerent in Babylon (Isaiah 44:24-45:7). In the very next year Cyrus issued his decree (Ezra 2:1, 2). 4. It was offered at the exact moment of evening sacrifice. (Ver. 21.) II. THE FOUNDATION OF THE PRAYER. The Word of God, as contained in "the Scriptures." We should read ver. 2 thus: "I Daniel understood by the Scriptures the number of the years." The expression is, indeed, most remarkable, and has been laid hold of to impugn Daniel's authorship. This is said in substance: The expression shows that the Old Testament was, when the Book of Daniel was written, complete. It must then have been written after the close of the Old Testament canon; not then by Daniel, but by some one very much later. The author, whoever he was, has inadvertently betrayed himself. The answer would be best given by showing historically the gradual formation of the canon all the way down from Moses, and particularly that from his time even "the Scriptures" had an acknowledged existence. (See Westcott, on 'The Canon,' specially p. 251, in Dr. Smith's 'Dict. of the Bible.' See also Pusey on Jonah 1:1.) Enough for us here to note that Daniel's prayer was founded on the prophecy and promise of Daniel's God. Enough for practical purposes. III. ITS SOLEMN AND DELIBERATE CHARACTER. Imagine vividly the crisis. The first great world-power had already gone down. How long the second and third might last, who could tell? Then would appear the fourth, during whose existence "one like a Son of man" would come "with the clouds of heaven." The deliverer from captivity (Cyrus) had already appeared - was on the throne of power. 1. Such a prayer could not be breathed amidst life's business. Retirement, leisure, deliberateness, solemnity, were all essential. 2. There had been preparation for it. "Fasting, and sackcloth, and ashes," i.e. the withdrawal of the spirit from the realm of the sensuous, the assumption of the mourner's garb, the sign of abasement and grief, viz. casting ashes on the head. 3. Daniel's mode of speaking implies deliberation and solemnity. "I set my face," etc. "Unto the Lord God," with perhaps the lattice open "toward Jerusalem." IV. ITS CONTENTS. In a sense we would analyze it; but not so as to dissipate the aroma of its sweetly plaintive devotional spirit. 1. The invocation. (Ver. 4.) In these words we trove: (1) Some of the glorious attributes of God referred to. And: (a) His majesty. All great in him. (b) Fidelity to covenant. Whether the terms be written in the ordinances of heaven, the social constitution of man, the development of providence, the book of the Law, or the gospel of his Son. But "the covenant" specially. (c) Mercy. (2) An answering feeling. Dread. Not the abjectness of fear, but the prostration of reverent love. 2. The confession. In it there are the following specialities: The iniquity of the nation is set forth: (1) In its greatness. Terms that to us are almost synonymous in Daniel's Hebrew set forth the nation's sin as failure, perversity, disturbance, rebellion, departure from all that is holiest and best, disobedience to the one supreme voice. (2) In its aggravations. The Law disregarded. Prophets unheeded. See the history (2 Chronicles 36:14-16). Divine judgments in vain. (3) In its universality. The ten tribes "afar off," and the two "near." (4) In its effects. The fulfilment of oath and curse-in the desolations of temple and city, Church and nation. 3. The vindication of God. (Vers. 7, 8, 11-14.) 4. Complaint. The reproach of the people and the ruin of the sanctuary were the prophet's mighty griefs (vers. 16, 17, 18). "Our desolations." 5. The petition. (1) The plea. It is for: (a) The cherishing of anger. (Ver. 16.) (b) The recognition of the desolation. (Ver. 18.) (c) The favouring smile of God. (Ver. 17.) (d) Pardon. (Ver. 19.) (e) Divine action. (Ver. 19.) (f) Instant and speedy relief. (Ver. 19.) (2) Its ground. Observe: (a) Daniel has never forgotten for a moment the covenant relation of God. Note: "The Lord my God;" "The Lord our God;" (b) Toward the close all the argument is fetched, not from what man is, but from what God is. "According to all thy righteousness;" "For the Lord's sake;" "The city which is called by thy name;" "For thy great mercies;" "For thine own sake;" "Thy city and thy people are called by thy name." V. THE ANSWER. 1. Instantaneous. 2. Most marked. 3. By angelic envoy. In conclusion, observe: 1. The noble unselfishness of the prayer. All intercessory. 2. Its consequent prevalence. Every word was answered. Next year out came the edict of Cyrus for the restoration. - R.
Neither have we harkened unto thy servants the prophets. It was the design of Daniel, in this sentence, to look back upon the whole course of the prophetic ministry that people had enjoyed from the time of its establishment to the time of their humiliation. We now consider the period from the death of Samuel to the close of the Babylonish captivity, a period of more than five hundred years.I. SOME FACTS CONNECTED WITH THE PROPHETICAL ORDER. It was a class distinct from the priestly class. Their schools. The prophets were the founders of the seminaries of religion, learning, and philosophy, in which a class of men of cultivated minds and of holy hearts were raised up to influence their fellow-men. By the "sons of the prophets" we are to understand not children, but disciples. Samuel seems to have been the first tutor of these colleges. 2. How were the prophets called? It was not a matter of course, that because a man had been in a collegiate establishment, therefore he should be a prophet of God. God has never tied up His influence, never restricted His grace to any institutions of man, however wise and reasonable they may be. Thus Amos says — "I was no prophet, neither was I a prophet's son." The Divine call was very discriminating. 3. The customs of the prophets. They were known by their costume. A garment of the coarsest sort — haircloth, and sometimes sackcloth. These were the signs of mourning; and they wore that attire to indicate their grief at the transgressions of the people. They were remarkable in their diet. Their deportment was very reserved and solemn. 4. The nature of their ministry. Their oral addresses were, no doubt, abundant. They addressed the multitude as popular preachers. And they sometimes acted parables. Their written predictions were a third part of their ministry. They were the historians of the church and nation of the Jews. II. SOME REASONS WHY THE MINISTRY OF THE PROPHETS WAS ORDAINED. 1. It was partly to counteract the tendencies of an established priesthood. Under priesthoods men are in great danger of losing all view of the spiritual and moral part of their office, and sinking down into that which is merely ceremonial and ritual. The prophets often arraign the priests — often charge upon them, in very plain end faithful terms, their wickedness. Morality must ever take the lead of ceremonial institutions. God regards obedience rather than sacrifice. 2. They were to enforce the authority of the Divine law. No man can acheive anything great in reference to his fellow-men who has not first achieved the conquest of himself. The prophets were men who had learned to deny themselves, and then men who had seen visions of eternity. 3. To correct the tendency of the people to trust in heathen oracles. 4. To excite the hope of the Divine mercy in the minds of the people. III. THE SUBJECTS INCLUDED IN THE MINISTRATIONS OF THE PROPHETS. 1. They embrace the whole social condition of the Jews during five hundred years. We say that history is the key to prophecy; but prophecy amongst the Jews was the key to history. 2. They were employed to announce the judicial visitations that should come upon the heathen. 3. A third class of subjects was a description of the Christian dispensation, as it should be set up by Messiah. (J. Blackburn.) People Ahasuerus, Daniel, Darius, Gabriel, Jeremiah, NahumPlaces Egypt, Greece, JerusalemTopics Belongeth, Belongs, Committed, Confusion, Countries, Covered, Day-to, Dealt, Deeds, Driven, Face, Faces, Hast, Inhabitants, Jerusalem, Judah, Lands, Nearby, O, Open, Righteousness, Scattered, Shame, Sin, Treacherously, Treachery, Trespass, Trespassed, Unfaithful, Unfaithfulness, Whither, YoursOutline 1. Daniel, considering the time of the captivity,3. makes confession of sins, 16. and prays for the restoration of Jerusalem. 20. Gabriel informs him of the seventy weeks. Dictionary of Bible Themes Daniel 9:7 1125 God, righteousness 1065 God, holiness of Library Daniel: a Pattern for Pleaders"O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name."--Daniel 9:19. DANIEL was a man in very high position in life. It is true he was not living in his own native land, but, in the providence of God, he had been raised to great eminence under the dominion of the country in which he dwelt. He might, therefore, naturally have forgotten his poor kinsmen; many have done so. Alas! we have known some that have … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915 The Man and the Book. Whether the Time of the Future Judgment is Unknown? That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History. From the Supplement to the Summa --Question Lxxii of the Prayers of the Saints who are in Heaven The Blessing of God. Three Things Briefly to be Regarded in Christ --viz. His Offices of Prophet, King, and Priest. General Account of Jesus' Teaching. Fifthly, as this Revelation, to the Judgment of Right and Sober Reason, Appendix v. Rabbinic Theology and Literature The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author "And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee," The Sin-Bearer. Jesus Heals on the Sabbath Day and Defends his Act. The Being of God The Manifestation of the Messiah The Intercession of Christ Destruction of Jerusalem Foretold. Christ's Priestly Office The Scriptures Links Daniel 9:7 NIVDaniel 9:7 NLT Daniel 9:7 ESV Daniel 9:7 NASB Daniel 9:7 KJV Daniel 9:7 Bible Apps Daniel 9:7 Parallel Daniel 9:7 Biblia Paralela Daniel 9:7 Chinese Bible Daniel 9:7 French Bible Daniel 9:7 German Bible Daniel 9:7 Commentaries Bible Hub |
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