Daniel 9:9
To the Lord our God belong compassion and forgiveness, even though we have rebelled against Him
Sermons
The Omnipotence of PrayerJ.D. Davies Daniel 9:1-19
The Nation's Advocate At God's BarH.T. Robjohns Daniel 9:1-21
Estimating Our Own CharacterG. Cubitt.Daniel 9:8-10
Forgiveness of SinsDean Law.Daniel 9:8-10
Of God's Mercies and ForgivenessesAdam Littleton, D.D.Daniel 9:8-10
Views of Guilt and Views of MercyThe EvangelistDaniel 9:8-10














Whiles I was speaking in prayer, even the man Gabriel... touched me (ver. 21). Our subject is the prayer of Daniel, and the following points will demand full and careful consideration.

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 obeyed the voice of the Lord our God.
We take the words of the text in their more general reference. They are such as we ought all to use. Glory is ascribed to God; a proper view and estimate of our own character is taken.

I. GOD HAS SPOKEN TO US. Daniel speaks of "the voice of the Lord our God." So Paul — "God, who spake in time past unto the fathers," etc., "hath in these last days spoken unto us by his Son." And he exhorts us not to "refuse Him who speaketh from heaven." The meaning is a direct communication. Not mere intimations — as by sign, works — leaving us to collect inferences. The Scriptures are — by the inspiration by which they were given — the actual voice of God to us, on all the subjects to which they refer. Fully realise the solemn truth — The great and dreadful God hath spoken to us.

II. "BY HIS SERVANTS THE PROPHETS, HE HATH SET HIS LAWS BEFORE US." Here is the purpose of His voice. Man is distinguished from all other earthly creatures by his moral capacities and faculties. He is thus made in the image of God. Constituted God's subject. Bound by the will of God; that will, expressed, is the Divine law. This is done in Scripture. Its principles, its prohibitions, its requirements; by direct precept, by larger explanation, in various examples, are there set before us — as the law of God, the sanctioned expression of His will.

III. THIS VOICE "WE HAVE NOT OBEYED." Speak not now of our natural condition — our fallen nature. We have followed our own inclinations; and the action has been as the originating principle.

IV. WE ARE THUS GUILTY OF REBELLION. God is our Sovereign. We have, as to our hearts and lives, sought to dethrone Him. We have refused to His law its just supremacy. Other lords have thus had dominion over us.

V. FOR THIS REASON, "CONFUSION OF FACE BELONGS TO US." Shame one of our natural emotions. Called for by humbling sense of real impropriety and wrong. We may be hardened; we may mix ourselves with the general mass; still, rightly viewed, sin is a shameful thing. When Divine light is received and obeyed, we feel our personal guilt. We have no excuse.

VI. NEVERTHELESS, " TO THE LORD OUR GOD BELONG MERCIES AND FORGIVENESS." It is a fact — not merely good to the obedient, but long-suffering to the guilty. His words reveal it as a perfection of His nature. Describes the wisdom that has devised means for its fitting and consistent exercise. God is merciful, and it is in Christ. Pardon may be had — it is through Christ. The wickedness of sin. It is rebellion against a sovereignty of purity, wisdom, love.

(G. Cubitt.)

To the Lord our God belong mercies and forgivenesses.
There can be no so prevalent a persuasive and inducement to repentance, no so powerful a charm to win the hearts of sinners, and melt them down into a relenting compliance with the Divine will, as the serious consideration on the one hand of God's gracious dealings with us, and of our own ungracious returns on the other hand; of His mercies and forgivenesses, and of our rebellions and disobediences. The whole business of religion is comprised in these two heads, the knowledge of God and the knowledge of ourselves. How can we better come to the knowledge of God than by studying those attributes of His which make up the perfection of His very nature? And what likelier way for us to arrive at the true knowledge and right understanding of ourselves than to contemplate the pravity and corruption of our natures, and the provoking sinfulness of our lives? There being nothing else in us that we can truly and properly call our own. Divine goodness is here recommended to us by two obliging terms, of mercy and forgiveness

1. Mercy, the essential character of His nature. Forgiveness, the gratuitous product and expression of His gracious will. Mercy in the Father's self, for He is the a Father of mercie." Forgiveness for the sake of His Son, the Mediator. Mercy in the ordinary course of Providence; and forgiveness upon the terms and covenant of grace. Consider, then, what a gracious God we have to do with, whose very nature and being consists of mercies and forgivenesses. Let us fill our souls with a reciprocal love and answerable affections to the Lord our God. 'Tis this mercy of our God that makes Him God: and 'tis this mercy of His that should oblige us to His service, and make Him our God.

2. What less could be expected from a merciful God than this, that He should forgive sins? This is the special instance of mercy, that He is a God forgiving sins, and pardoning iniquities. Let us assure ourselves that what mercy we find at His hands, as we are His creatures, the same forgiveness we shall obtain of Him as we are His redeemed' ones.

(Adam Littleton, D.D.)

Such is the utterance of prophetic lips. Daniel hero speaks, wrestling with God, and valiantly refusing a repulse. The words sparkle as a bright gem in his diadem of prayer. It is superfluous to state that this proclamation is not limited to supplicating Daniel; it pervades the book of Revelation as fragrance the sweetest garden. (Exodus 34:7.) (Isaiah 55:7) (Acts 13:38, 39.) To estimate forgiveness rightly, its need must be distinctly seen. It will be poorly prized, unless its value be weighed in balances of truth. What, then, is forgiveness as appertaining unto sin? It is remission of due penalties, the obliteration of incurred guilt, the withdrawal of just displeasure, the blotting out of accusing handwriting, the burying all offences in oblivion, the hushing of the loud thunder of the law, the cancelling of its tremendous curse, the consigning to a sheath the sword of justice. It is the frown of Jehovah softening into eternal smiles. It encounters sin, and strips it of its destroying power. Hence evidently forgiveness implies that sin has preceded. Where no offence exists, no pardon can be needed; they cannot be restored whose feet are always in right paths. Thus we reach the fundamental position that sin gives occasion for forgiveness. Sin is the need which calls for its intervention.

I. Sin's essence. What constitutes its character? No unanswerable question is here asked as to the parent of its birth; here is no search into its originating cause. The simple inquiry is, Where is its sphere of work, and what is its distinctive nature? Scripture states in terms intelligible and incontrovertible, "Sin is the transgression of the law." (1 John 3:4.) God, as supreme in all His universe, fixes His mode of government. This essence appears in frightful enormity when the purport of this law is viewed. The sum of its requirements is worthy of the great Lawgiver. In Divine simplicity it only requires love. The whole inward man must be bright in one complexion — love. Any deviation from this course constitutes sin. This sublimity brightly shows the origin of the law to be Divine. As a mirror it reflects Jehovah's excellence; it is the transcript of His glorious being; it is holiness on its highest throne; it is purity in its loveliest form; it is perfection without one alloy. How abominable, then, is that principle which hates and resists such code, and strives to crush it beneath insulting steps! It follows that the need of forgiveness is universal, for sin exercises a sway coextensive with all human life. It grasps each mother's son in its vile arms, and stays not its assaults while time endures.

II. This need becomes more apparent as advance is made from sin's essence to some of its developments. Here it appears a many-headed hydra, a fiend of various forms. Its outbreak towards God, towards the soul within, towards the world around, betray it.(1) Let diverse instances show its conduct towards God. Its feelings may be thus classed. Alienation. Whatever departs from God's rule departs from Himself. Contrariety to His law separates from His mind. Disinclination to His will moves altogether in an adverse course. Hatred. "The carnal mind" — and every mind is such in which the Spirit dwells not — "is enmity against God; for it is not subject to the law of God, neither indeed can be." (Romans 8:7.) Sin has strong inclinations, and they all are arrayed against His righteous ways. It has ungodly bias towards the abominable things which God hates. Contempt. With haughty look it sneers at sacred precepts. It scorns them as weak precision. It spurns the restrictions of godly walk as derogatory to man's liberty. Defiance. It raises an insulting head. It braves displeasure. It ridicules all penal consequences. Rebellion. It shivers the yoke. It breaks restraining bands. It ignores submission. Treason. It enters into conspiracy with all Heaven's foes. It joins hands with every adversary. Robbery. God, as Sovereign, has a right to exact obedience. Sin defrauds Him of this due. Such, and many more, are the developments of sin in reference to God. Thus the position is established, that vast is the need of vast forgiveness.(2) The picture darkens when the developments of sin in reference to the soul are seen. It changes this garden of the Lord into a waste howling wilderness. Fragrant flowers cease to bloom; thorns and briars usurp their place. It dims the noblest jewel of God's creation.(3) The case assumes more frightful hue when sin's inroads on the world around is added. Doubtless sin is inborn. It is an hereditary disease; the seeds of every evil are innate in each heart. Unaided by contagion it would universally exist; but yet by contact, influence, example, it multiplies, and becomes more rampant. A spark from without kindles the dry stubble; bad men wax worse by bad fellowship. To the forgiveness of sins attention now reverts. The subject justly claims large share of pious thought. Angels may gaze and marvel, but they have no experience of its joys; for none of that pure company exult in pardon. It is the heartfelt property of the redeemed.

I. Sin's guilt. Guilt is that property of sin which links it to God's wrath. It constitutes its criminality, and forbids immunity. That sin has this property is clear; it stands confessedly a convict. It cannot plead that it is guiltless; therefore avowedly it merits punishment. Thus in reference to God it has been proved to be alienation, hatred, contempt, defiance, robbery, treason, rebellion. Can such be its guilty state; can it evidently work havoc throughout all creation, and shall God sit indifferent, as though He saw no evil? The very thought strips Him of the glories of His holiness. Righteousness is no more righteous, if it withholds the righteous condemnation, Truth lies low in ignominious steams, if the words be not fulfilled, "The wages of sin is death." (Romans 6:23.) Thus the guilty cannot be screened as guiltless. Doubtless God is rich in His mercy; His mercy endureth for ever; His mercy reacheth unto the heavens. "To the Lord our God belong mercies." But mercy cannot annihilate the attributes which sit as conquerors on the glorious throne. It lives co-equal with them. Its delight is to exalt, to magnify, to glorify them. Who now can fail to feel that the guilty sinner needs mercies and forgivenesses? Let the page of experience be next read. It is written throughout with testimony that tremendous indications of Divine displeasure pursue guilt. Amid sweet rays of mercy striving to break forth, big drops of wrath often descend. The present aspect of earth is mournfully significant; the whole creation groans and travails together. Tears and sighs and anguish in multiform misery tell what sin has brought into this earth; sufferings and agony point to their prolific parent. Thus the wide spread of misery proves that the guilt of sin awakens just displeasure. Mark, next, the terrors of conscience when aroused from apathetic slumber by the Spirit. See the man awakened to the real perils of a guilty state. He is brought into a new world, where all is dismay. The past cannot be recalled; the present must move onward; the future cannot be escaped. In what mirror are these terrors seen? Surely in the mirror of sin's guilt. Conscience, in the Spirit's light, convicts of sin. Guilt is its inseparable companion; vengeance from Heaven closely follows. The awakened conscience knows this and quakes. Annals of the past confirm this statement; they exhibit terrific outbreaks of Divine wrath. Let the old world toll its awful tale. Its wickedness exceeded all that is denounced as wicked; its trespass grew up unto the heavens. Enormity of evil cried aloud, and enormity of vengeance slumbered not. Thus far the guilt of sin has been viewed, as exhibited in time, and as endured on the little space of this passing scene. But sin's results end not with earth's brief moment.

II. Sin's final doom now meets us. Scripture abounds in warnings; their plainness is only equalled by their awe; their terrors are all faithfulness and truth. They speak loudly that men may ponder and recaps. (2 Thessalonians 1:7-9) (Romans 2:8, 9) Such are the penalties to which its guilt is righteously amenable. Such is its sure condemnation. It will be happy if through this dreary passage a glorious prospect is attained. It will be so to all who now clasp to grateful hearts the good news "To the Lord our God belong mercies and forgivenesses, though we have rebelled against Him." Let, then, the reviving truth now have free course and be glorified. A remedy is provided. A refuge is erected. Let the tidings be devoutly prized, "Christ has suffered the just for the unjust." In Him all manner of sin is forgiven to the children of men.. Let men be wise to seek in an accepted time this inestimable gift. Let not the only hope be slighted. It shines in Christ and in Christ alone. He is the treasure-house in which forgiveness is stored.

(Dean Law.)

The Evangelist.
I. OUR FIRST VIEWS ARE VIEWS OF GUILT. Man is a rebellious subject, inasmuch as:

1. We have refused tribute. Tribute, as it respects human governments, is the sum raised, for their support. As it respects the government of God, it implies merely the homage rendered to its validity and glory.

2. We have disobeyed the law. Both the precepts and the prohibitions. In our thoughts, in our conversation, in our behaviour. We have committed sins against ourselves, against our fellow-creatures, and against our God.

3. We have abetted the enemy. He who committeth sin is of the devil, that is, he resembles him, and serves him.

II. OUR SECOND VIEWS ARE VIEWS OF MERCY. God is a merciful and forgiving Sovereign. The term mercies would be too general. In the term of forgiveness there is something specific.

1. Consider what we sometimes observe, and what we never fail to admire, among mortals. Is it not the display of compassion, forbearance, and generosity? Shall God sink in the comparison?

2. Consider the Divine precepts.

3. Consider the Divine assurances. Happy for us that they are too numerous to be recounted.

4. Consider the mediation of Jesus Christ.

5. Consider experience and fact. Believer in Jesus Christ, much more art thou a witness.

(The Evangelist.)

People
Ahasuerus, Daniel, Darius, Gabriel, Jeremiah, Nahum
Places
Egypt, Greece, Jerusalem
Topics
Belong, Compassion, Compassions, Forgiveness, Forgivenesses, Forgiving, Mercies, Mercy, Pardons, Rebelled, Though
Outline
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 9:9

     1030   God, compassion
     1055   God, grace and mercy
     1230   God, the Lord
     1620   beatitudes, the
     5762   attitudes, God to people
     6040   sinners
     6615   atonement, necessity
     6687   mercy, God's
     8306   mercifulness
     8844   unforgiveness

Daniel 9:1-19

     8611   prayer, for others

Daniel 9:1-23

     4926   delay, human

Daniel 9:4-14

     6624   confession, of sin

Daniel 9:4-19

     1065   God, holiness of
     6655   forgiveness, application

Daniel 9:5-9

     6222   rebellion, against God

Daniel 9:5-14

     8705   apostasy, in OT

Daniel 9:7-14

     6125   condemnation, divine

Daniel 9:9-10

     6667   grace, in OT

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.
In this and the following lectures I attempt an account and estimate of the Prophet Jeremiah, of his life and teaching, and of the Book which contains them--but especially of the man himself, his personality and his tempers (there were more than one), his religious experience and its achievements, with the various high styles of their expression; as well as his influence on the subsequent religion of his people. It has often been asserted that in Jeremiah's ministry more than in any other of the
George Adam Smith—Jeremiah

Whether the Time of the Future Judgment is Unknown?
Objection 1: It would seem that the time of the future judgment is not unknown. For just as the holy Fathers looked forward to the first coming, so do we look forward to the second. But the holy Fathers knew the time of the first coming, as proved by the number of weeks mentioned in Daniel 9: wherefore the Jews are reproached for not knowing the time of Christ's coming (Lk. 12:56): "You hypocrites, you know how to discern the face of the heaven and of the earth, but how is it that you do not discern
Saint Thomas Aquinas—Summa Theologica

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.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

From the Supplement to the Summa --Question Lxxii of the Prayers of the Saints who are in Heaven
I. Are the Saints cognizant of our Prayers? II. Ought we to appeal to the Saints to intercede for us? III. Are the Saints' Prayers to God for us always heard? I Are the Saints cognizant of our Prayers? On those words of Job,[267] Whether his children come to honour or dishonour, he shall not understand, S. Gregory says: "This is not to be understood of the souls of the Saints, for they see from within the glory of Almighty God, it is in nowise credible that there should be anything without of
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Blessing of God.
NUMB. VI. 22-27. We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Him by Nazarite separation and consecration. And not as the offence was the free gift: those who had forfeited the privilege of priestly service were the males only, but women and even children might be Nazarites; whosoever desired was free to come, and thus draw near to GOD. We now come to the concluding verses of Numb. vi, and see in them one
James Hudson Taylor—Separation and Service

Three Things Briefly to be Regarded in Christ --viz. His Offices of Prophet, King, and Priest.
1. Among heretics and false Christians, Christ is found in name only; but by those who are truly and effectually called of God, he is acknowledged as a Prophet, King, and Priest. In regard to the Prophetical Office, the Redeemer of the Church is the same from whom believers under the Law hoped for the full light of understanding. 2. The unction of Christ, though it has respect chiefly to the Kingly Office, refers also to the Prophetical and Priestly Offices. The dignity, necessity, and use of this
John Calvin—The Institutes of the Christian Religion

General Account of Jesus' Teaching.
^A Matt. IV. 17; ^B Mark I. 14, 15; ^C Luke IV. 14, 15. ^a 17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by
J. W. McGarvey—The Four-Fold Gospel

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative
Arthur W. Pink—The Divine Inspiration of the Bible

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

The Sin-Bearer.
A COMMUNION MEDITATION AT MENTONE. "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 24, 25. THE SIN-BEARER. THIS wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject
Charles Hadden Spurgeon—Till He Come

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast
J. W. McGarvey—The Four-Fold Gospel

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there
Thomas Watson—A Body of Divinity

The Manifestation of the Messiah
(JOHN I. 31.) "Before me, as in darkening glass, Some glorious outlines pass, Of love, and truth, and holiness, and power-- I own them thine, O Christ, And bless Thee in this hour." F. R. HAVERGAL. The Herald's Proclamation--The Meeting of John and Jesus--Christ's Baptism--"It Becometh Us."--"My Beloved Son." John's life, at this period, was an extraordinary one. By day he preached to the teeming crowds, or baptized them; by night he would sleep in some slight booth, or darksome cave. But the
F. B. Meyer—John the Baptist

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded
John Newton—Messiah Vol. 2

Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused
J. W. McGarvey—The Four-Fold Gospel

Christ's Priestly Office
Q-35: HOW DOES CHRIST EXECUTE THE OFFICE OF A PRIEST? A: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. 'Now once in the end of the world has he appeared to put away sin by the sacrifice of himself.' Heb 9:96. What are the parts of Christ's priestly office? Christ's priestly office has two parts - his satisfaction and intercession. I. His Satisfaction; and this consists of two branches. [1] His active
Thomas Watson—A Body of Divinity

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration
Thomas Watson—A Body of Divinity

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