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Da 9:1-27.

DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS.

The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme.

1. first year of Darius--Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.

son of Ahasuerus--called Astyages by XENOPHON. Ahasuerus was a name common to many of the kings of Medo-Persia.

made king--The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.

2. understood by books--rather, "letters," that is, Jeremiah's letter

(Jer 29:10)

to the captives in Babylon; also

Jer 25:11, 12;

compare

2Ch 36:21; Jer 30:18; 31:38.

God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.

3. prayer . . . supplications--literally, "intercessions . . . entreaties for mercy." Praying for blessings, and deprecating evils.

4. my confession--according to God's promises in

Le 26:39-42,

that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare

De 30:1-5; Jer 29:12-14; Jas 4:10).

God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration

(Ps 102:13-17).

Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare

Jer 31:4, 11, 12, 31,

&c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father

(Ge 5:29),

hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see

(Mt 13:17);

as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare

Mt 18:21, 22)

[AUBERLEN].

great and dreadful God--as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.

keeping . . . covenant and mercy--that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy

(Eze 36:22, 23).

So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy."

love . . . keep his commandments--Keeping His commandments is the only sure test of love to God

(Joh 14:15).

5. Compare Nehemiah's confession

(Ne 9:1-38).

sinned . . . committed iniquity . . . done wickedly . . . rebelled--a climax. Erred in ignorance . . . sinned by infirmity . . . habitually and wilfully done wickedness . . . as open and obstinate rebels set ourselves against God.

6. prophets . . . spake . . . to our kings . . . to all the people--They fearlessly warned all without respect of persons.

7. confusion of faces, as at this day--Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.

near, and . . . far off--the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.

9. mercies--The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."

though we have rebelled--rather, "since," &c. [Vulgate],

(Ps 25:11).

Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.