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Lastly, he would not permit that redemption to fail which was an illustrious and eternal proof of his virtue, favor, and goodness. Hence he subjoins, O Lord, may thine anger be averted according to all thy righteousness, and thine indignation from thy city Jerusalem, the mountain of thy holiness. We observe how Daniel here excludes whatever merit there might be in the people. In reality they did not possess any, but I speak according to that foolish imagination which men can scarcely put off. They always take credit to themselves, although they are convicted of their sins a hundred times over, and still desire to conciliate God’s favor by pleading some merit before God. But here Daniel excludes all such considerations when he pleads before God his own justice, and uses the strong expression, according to all thy righteousness Those who take this word “righteousness” to mean “judgment,” are in error and inexperienced in interpreting the Scriptures; for they suppose God’s justice to be opposed to his pity. But we are familiar with God’s righteousness as made manifest, especially in the benefits he confers on us. It is just as if Daniel had said, that the single hope of the people consisted in God’s having regard to himself alone, and by no means to their conduct. Hence he takes the righteousness of God for his liberality, gratuitous favor, consistent fidelity, and protection, which he promised his servants: O God, therefore, he says, according to all thy prormsed mercies; that is, thou dost not fail those who trust in thee, thou dost promise nothing rashly, and thou art not accustomed to desert those who flee to thee; oh! by thy very justice, succor us in our distress. We must also notice the universal particle “all,” because when Daniel unites so many sins which might drown the people in an abyss a thousand times over, he opposes to this all God’s promised mercies. As if he had said, although the number of our iniquities is so great that we must perish a hundred times over, yet thy promised mercies are far more numerous, meaning, thy justice surpasses whatever thou mayest find in us of the deepest dye of guilt.

He says, again, Let thine anger be turned away, and thy burning wrath from thy city Jerusalem, and from thy holy mountain In joining together anger and burning wrath, the Prophet does not imply any excess on the part of God, as if he revenged the sins of the people too severely, but he again represents the aggravation of their wickedness, causing him to become so angry with them as to lay aside his usual character, and to treat their adoption as vain and fruitless. Daniel does not complain in this case of the severity of the punishment, but rather condemns himself and the rest of the people for causing a necessity for such severe measures. Once more, he sets before God the holy mountain which he had chosen, and in this way averts his countenance from judgment, lest he should reckon with them for so many sins, by which God was deservedly incensed. Here, therefore, God’s election is interposed, because he had consecrated Mount Zion to himself, and desired to be worshipped there, where also his name should be celebrated and sacrifices offered to him. In this respect, therefore, Daniel obtains favor for himself before God, and, as I have said, he excludes all other considerations.

He next adds, Because on account of our sins, and the iniquities of our fathers, Jerusalem and thy people are a reproach to all our neighbors By another argument, the Prophet desires to bend God to pity; for Jerusalem as well as the people were a disgrace to the nations; yet this caused equal disgrace to fall upon God himself. As, therefore, the Gentiles made a laughing-stock of the Jews, they did not spare the sacred name of God; nay, the Jews were so despised, that the Gentiles scarcely deigned to speak of them, and the God of Israel was contemptuously traduced, as if he had been conquered, because he had suffered his temple to be destroyed, and the whole city Jerusalem to be consumed with burning and cruel slaughter. The Prophet, therefore, now takes up this argument, and in speaking of the sacred city, doubtless refers to the sacredness of God’s name. His language implies, — Thou hast chosen Jerusalem as a kind of royal residence; it was thy wish to be worshipped there, and now this city has become an object of the greatest reproach to our neighbors. Thus he declares how God’s name was exposed to the reproaches of the Gentiles. He afterwards asserts the same of God’s people, not by way of complaint when the Jews suffered these reproaches, for they deserved them by their sins, but the language is emphatic, and yet they were God’s people. God’s name was intimately bound up with that of his people, and whatever infamy the profane east upon them, reflected chiefly on God himself. Here Daniel places before the Almighty his own name; as if he had said, O Lord! be thou the vindicater of thine own glory, thou hast once adopted us on this condition, and may the memory of thy name be ever inscribed upon us; permit us not to be so reproachfully slandered, let not the Gentiles insult thee on our account. And yet he says this was done on account of the iniquities of the people and of their fathers; by which expression he removes every possibility of doubt. 0h! how can it happen, that God will so lay his people prostrate? Why has he not spared at least his own name! Daniel, therefore, here testifies to his being just, because the iniquity of the people and of their fathers had risen so high, that God was compelled to exercise such vengeance against them.