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9. Daniel's Prayer

¹ In the first year of Darius son of Xerxes Hebrew Ahasuerus (a Mede by descent), who was made ruler over the Babylonian Or Chaldean kingdom— ² in the first year of his reign, I, Daniel, understood from the Scriptures, according to the word of the LORD given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years. ³ So I turned to the Lord God and pleaded with him in prayer and petition, in fasting, and in sackcloth and ashes.

⁴ I prayed to the LORD my God and confessed:

“Lord, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments, ⁵ we have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws. ⁶ We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our ancestors, and to all the people of the land.

⁷ “Lord, you are righteous, but this day we are covered with shame—the people of Judah and the inhabitants of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you. ⁸ We and our kings, our princes and our ancestors are covered with shame, LORD, because we have sinned against you. ⁹ The Lord our God is merciful and forgiving, even though we have rebelled against him; ¹⁰ we have not obeyed the LORD our God or kept the laws he gave us through his servants the prophets. ¹¹ All Israel has transgressed your law and turned away, refusing to obey you.

“Therefore the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we have sinned against you. ¹² You have fulfilled the words spoken against us and against our rulers by bringing on us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. ¹³ Just as it is written in the Law of Moses, all this disaster has come on us, yet we have not sought the favor of the LORD our God by turning from our sins and giving attention to your truth. ¹⁴ The LORD did not hesitate to bring the disaster on us, for the LORD our God is righteous in everything he does; yet we have not obeyed him.

¹⁵ “Now, Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong. ¹⁶ Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill. Our sins and the iniquities of our ancestors have made Jerusalem and your people an object of scorn to all those around us.

¹⁷ “Now, our God, hear the prayers and petitions of your servant. For your sake, Lord, look with favor on your desolate sanctuary. ¹⁸ Give ear, our God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. ¹⁹ Lord, listen! Lord, forgive! Lord, hear and act! For your sake, my God, do not delay, because your city and your people bear your Name.”

The Seventy “Sevens”

²⁰ While I was speaking and praying, confessing my sin and the sin of my people Israel and making my request to the LORD my God for his holy hill— ²¹ while I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice. ²² He instructed me and said to me, “Daniel, I have now come to give you insight and understanding. ²³ As soon as you began to pray, a word went out, which I have come to tell you, for you are highly esteemed. Therefore, consider the word and understand the vision:

²⁴ “Seventy ‘sevens’ Or ‘weeks’; also in verses 25 and 26 are decreed for your people and your holy city to finish Or restrain transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place. Or the most holy One

²⁵ “Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, Or an anointed one; also in verse 26 the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. ²⁶ After the sixty-two ‘sevens,’ the Anointed One will be put to death and will have nothing. Or death and will have no one; or death, but not for himself The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. ²⁷ He will confirm a covenant with many for one ‘seven.’ Or ‘week’ In the middle of the ‘seven’ Or ‘week’ he will put an end to sacrifice and offering. And at the temple Septuagint and Theodotion; Hebrew wing he will set up an abomination that causes desolation, until the end that is decreed is poured out on him. Or it” Or And one who causes desolation will come upon the wing of the abominable temple, until the end that is decreed is poured out on the desolated city

Daniel here betakes himself to God’s mercy as to a sacred asylum; for it is not sufficient to acknowledge and confess our sins, unless we are supported by a confidence of our obtaining pardon from God’s mercy. We see numbers who use great prolixity in bearing witness to the truth, that they richly deserve all kinds of punishment; but no good result arises from this, because despair overwhelms them and plunges them into an abyss. Recognition of a fault is in truth without the slightest profit, unless with the addition of the hope of pardon. Daniel, therefore, after candidly confessing the treatment which the whole people had received from God to have been deserved, although so severe and harsh, still embraces his pity. According to the common saying, this is like a drowning man catching at a straw. We observe also how David makes use of the same principle. There is forgiveness with thee that thou mayest be feared. (Psalm 130:4.) And this moderation must be diligently marked, because Satan either lulls us into torpid security, or else so agitates us as utterly to absorb our minds in sorrow. These two artifices of Satan are sufficiently known to us. Hence that moderation which I have mentioned must be maintained, lest we should grow torpid in the midst of our vices, and so indulge in contempt of God as to induce forget-fullness of him. Then, on the other hand, we ought not to be frightened, and thus close against us the gate of hope and pardon. Daniel, therefore, here follows the best arrangement, and prescribes the same rule for us. For, in confessing the people’s wickedness, he does not entirely throw away the hope of pardon, but supports himself and others with this consolation — God is merciful. He rests this hope of pardon on the very nature of God; as if he had said, there is nothing so peculiar to God as pity, and hence we ought never to despair. To God, says he, belong mercies and forgiveness. No doubt Daniel took this phrase from Moses, especially from that remarkable and memorable passage where God pronounces himself a severe avenger, yet full of mercy, inclined to clemency and pardon, and exercising much forbearance. (Exodus 34:6.) As, therefore, Daniel held the impossibility of God putting away his affectionate feelings of pity, he takes this as the main point of his teaching, and it becomes the chief foundation for his hopes and his petition for pardon. He argues thus, To God belong loving kindnesses; therefore, as he can never deny himself, he will always be merciful. This attribute is inseparable from his eternal essence; and however we have rebelled against him, yet he will never either cast away nor disdain our prayers.

We may conclude from this passage that no prayers are lawful or rightly composed unless they consist of these two members. First, all who approach God ought to cast themselves down before him, and to acknowledge themselves deserving of a thousand deaths; next, to enable them to emerge from the abyss of despair, and to raise themselves to the hope of pardon, they should call upon God without fear or doubt, and with firm and stable confidence. This reliance upon God can have no other support than the nature of God himself, and to this he has borne ample testimony. With respect to the close of the verse, it may be explained in two ways: Because, or although, we are rebellious against him. I have stated that I rather approve of taking the particle כי, ki, in the sense of opposition. Although we have rebelled against God, still he will be entreated, and never will be unmindful of his pity. If any one prefers taking it in a causal sense, it will suit tolerably well; as if Daniel had said, the people have no other hope left but the mercy of God, as they have been convicted of sin over and over again. Because we have acted wickedly towards him, what is left for us but to throw ourselves with all our trust upon the clemency and goodness of God, since he has borne witness to his being propitious to sinners who truly and heartily implore his favor? It now follows: —