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John Gill's Exposition of the Entire Bible.
Daniel 9:1
INTRODUCTION TO DANIEL 9
This chapter contains a prayer of Daniel, and the answer to it. The time, occasion, and manner of his prayer, or circumstances of it, are observed, Da 9:1, the parts of it, an address unto God, under various suitable epithets and characters, Da 9:4 confession of sin, of his own, of the inhabitants of the land, kings, princes, and people, which are largely dwelt upon and exaggerated, Da 9:5 and petitions for mercy, Da 9:16, then the answer follows; the time when it was ordered and given, and the person by whom it was sent, are expressed, Da 9:20 who delivered to him the vision of the seventy weeks to be considered by him; in which both the work of the Messiah, and the time of his coming, are clearly pointed out, Da 9:24.
Ver. 1. In the first year of Darius the son of Ahasuerus, of the seed of the Medes,.... This is the same with Darius the Median, that took the kingdom after the death of Belshazzar; so called, to distinguish him from Darius the Persian; and yet Porphyry has the gall to assert that this was Darius the Persian, under whom the temple was built, that Daniel might appear to live later than he did: Ahasuerus, whose son he was, is not he that was the husband of Esther, and was many years later than this; but the same with Astyages king of the Medes, and who is called Ahasuerus, in the Apocrypha:
"But before he died he heard of the destruction of Nineve, which was taken by Nabuchodonosor and Assuerus: and before his death he rejoiced over Nineve.'' (Tobit 14:15)
the father of Cyaxares, the same with this Darius, who was uncle to Cyrus that conquered Babylon, and made him king of it, and of the whole empire; for this was not the first year of his reign over Media, where he had reigned many years before, but over Chaldea, as follows:
which was made king over the realm of the Chaldeans; by Cyrus his nephew; who having taken Babylon, and settled his affairs, undertook a journey to Persia, and made Media in his way; where he met with his uncle Cyaxares, the same with this Darius, and delivered the kingdom of Babylon to him, and married his daughter, with whom he had for her dowry the kingdom of Media, as Xenophon {y} relates. Now it was in the first year of his reign over the Chaldeans that Daniel had the following vision of the seventy weeks; which, according to Bishop Usher {z} and Mr. Whiston {a}, was in the year of the world 3467 A.M. and 537 B.C. Dean Prideaux {b} places it in the year 538; and Mr. Bedford {c} in the year 536.
{y} Cyropaedia, l. 8. c. 36. {z} Annales Vet. Test. A. M. 3467. {a} Chronological Tables, cent. 10. {b} Connexion, &c.; part 1. p. 125, 128. {c} Scripture Chronology, p. 711.
Daniel 9:2
Ver. 2. In the first year of his reign,.... Which was also the first of Cyrus, who was partner with him in the kingdom; in which year ended the seventy years' captivity of the Jews, and proclamation was made to have their liberty to go up to Jerusalem, and build the temple, Ezr 1:1, reckoning from the third, or the beginning of the fourth, of Jehoiakim king of Judah, when the desolation of the land began, and Daniel himself was carried captive; and which was the first year of Nebuchadnezzar king of Babylon, during whose reign, and that of his son, and son's son, the Jews were to be detained captives, Da 1:1.
I Daniel understood by books; the sacred Scriptures, which, though a prophet, he was not above reading; and, though a prime minister of state, yet found time to look into these divine oracles; which he read, studied, thoroughly considered, and well weighed in his mind; whereby he came to have knowledge of
the number of the years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem; Daniel might possibly have heard this prophecy of Jeremiah from his own mouth, before he went to Babylon; since the first intimation of it was in the first year of Jehoiakim, Jer 27:1, and after this the prophecy might be sent to Babylon for the use of the captive Jews there; and indeed a copy of all his prophecies was no doubt brought thither at the last captivity of the people; so that it is easy to account for it how Daniel came by it; and it is plain it was now before him; for he uses the very word, twbrx, "desolations", which Jeremiah does, Jer 25:9, the prophecy of the seventy years' captivity, and of deliverance from it at the expiration of that term, stands in Jer 25:12, which Daniel carefully read over, thoroughly considered, and as he full well knew what was the epoch of them, or when they begun, he found that they were just ready to expire; and this set him to the work of prayer, as in the following verses. From hence it is manifest that the law was not burnt, nor the Scriptures lost, in the Babylonish captivity; so that none knew what were or would be done by the Lord, as is falsely asserted in the Apocrypha:
"For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin. &c.;'' (2 Esdras 14:21)
Daniel 9:3
Ver. 3. And I set my face unto the Lord God, to seek by prayer and supplications,.... He set apart some time on purpose for this service, distinct from his usual stated times of prayer, as well as from his civil business and employment; and he not only set his face toward Jerusalem, as he used to do, Da 6:10, the more to affect his mind with the desolations the city and temple lay in; but towards the Lord God, the sovereign Lord of all, who does according to his will in heaven and in earth, the Governor of the universe, the one true God, Father, Son, and Spirit: and this denotes the intenseness of his spirit in prayer; the fixedness of his heart; the ardour of his mind; the fervency of his soul; his holy confidence in God; the freedom and boldness he used in prayer, and his constancy and continuance in it; which is a principal means, and a proper manner of seeking God. The Septuagint version, agreeably to the Hebrew text {d}, renders it, "to seek prayer and supplications"; such as were suitable and pertinent to the present case; most beneficial and interesting to him and his people, and most acceptable to the Lord:
with fasting, and sackcloth, and ashes; as was usual on extraordinary occasions, in times of public mourning; and this he did, to show his sense of the divine Being, and of his own unworthiness to ask or receive anything of him; his great humiliation for the sins of the people; and to distinguish this prayer of his from ordinary ones, and to affect his own heart in it, with the sad condition his nation, city, and temple were in; and therefore abstained from food for a time, put sackcloth on his loins, and ashes on his head, or sat in them.
{d} Mynwnxtw hlpt vqbl tou ekzhthsai proseuchn kai dehseiv, Sept; "ad quaerendum orationem et deprecationes", Montanus; "ad quaerendam orationem et supplicationem", Cocceius.
Daniel 9:4
Ver. 4. And I prayed unto the Lord my God,.... Not to idols, nor to angels or saints departed; but to the Lord God of heaven and earth, who is omniscient, omnipotent, omnipresent, &c.;: a God hearing and answering prayer; and to whom he directed his prayer, not only as the God of nature and providence, but as his own covenant God and Father; thereby encouraging his faith in him, and using his interest with him: and made my confession; of his own sins, and of the sins of his people; of the favours bestowed on him and them; of his justice in afflicting them, and his mercy in appointing a time for their deliverance; of his own faith in him, love to him, and submission to his will:
and said, O Lord, the great and dreadful God; great in his being and perfections, and in all his works of nature, providence, and grace; "and dreadful" in his threatenings and judgments, in his wrath and vengeance: or, to be "feared" {e}; and reverenced by all men, especially by his saints; and particularly when they draw near unto him, as Daniel now did; and that because of his greatness and goodness: this Daniel observes to raise in his mind a proper awe and reverence of God, whose presence he was now approaching:
keeping the covenant and mercy to them that love him, and to them that keep his commandments; faithful to his word of promise; large and liberal in the distribution of his grace and mercy to such that love him sincerely and heartily; and, as an evidence of it, observe his precepts from a principle of love, and with a view to his glory: respect seems to be had to Ex 20:6, this is observed, by the prophet, to encourage his own faith, and that of others, as to the fulfilment of the promise of their deliverance from captivity at the end of the seventy years; and to raise, in his mind and theirs, love to God, who was thus merciful; and to show the obligations they lay under, in gratitude, to keep his commandments.
{e} arwnh "reverendus", Vatablus; "summe reverende", Junius & Tremellius; "metuende", Cocceius.
Daniel 9:5
Ver. 5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled,.... Some think there is a gradation in these words; that they had committed some sins through error and ignorance; others through infirmity and obliquity, or in the perverseness of their spirits, and the crookedness of their ways; and others wilfully and in malice, in the wickedness of their hearts; and others were open acts of hostility against God, casting off his yoke, and refusing obedience to him, and obstinately persisting therein. Jacchiades refers them to sins of actions, words, and thoughts, which they proudly and presumptuously committed. This heap of phrases seems to be used to take in all kind of sin committed by them, and rather to exaggerate than to extenuate them, and to confess them with all their aggravated circumstances; and Daniel puts in himself among the body of the people, as being a member of it, and as well knowing he was not without sin; and therefore willingly took his part in the blame of it, in confession of it, and confusion for it:
even by departing from thy precepts, and from thy judgments; both of a moral and positive nature, which were enjoined by the law of Moses, as the rule of their conduct; but from this they swerved.
Daniel 9:6
Ver. 6. Neither have we hearkened unto thy servants the prophets,.... To their explanations of the laws and judgments of God; to their admonitions, reproofs, and counsels; these they did not attentively listen to, nor give credit to them, nor yield obedience to them; but despised and rejected them, though they were the true prophets and servants of the Lord; such as Hosea, Isaiah, Jeremiah, Ezekiel, and others:
which spake in thy name; they came by the authority of God, being sent by him; they delivered their message in his name, being his ambassadors; and which as it was an honour done to this people to have such men sent unto them, so it was an aggravation of their sin that they showed no respect to them; since their words were not their own, but the Lord's, which they spoke to all sorts of persons:
to our kings; one after another, as to Ahaz, Manasseh, Jehoiakim, Jeconiah, and Zedekiah; kings of the house of David, and over the land of Judah:
our princes; princes of the blood, nobles, and courtiers:
and our fathers; meaning not only their immediate ancestors, but their subordinate rulers, civil magistrates, judges or elders of the people, as Jacchiades interprets it:
and to all the people of the land: of Judea; the common people, as distinguished from persons of rank and figure before expressed. These several persons are named, partly to observe how faithful the prophets were in delivering their message to all sorts of persons, high and low, not fearing the faces of any; and partly to show that none could plead ignorance, or excuse themselves with that, since all had had sufficient warning and instruction: as also to observe, that the sin of rejecting the true prophets of the Lord was universal among them, all were guilty of it.
Daniel 9:7
Ver. 7. O Lord, righteousness belongeth unto thee,.... It is essential to him, it is his nature, and appears in all his works; he is perfectly pure, holy, and righteous; he is just, and without iniquity; and there is no unrighteousness in him, nor any to be charged upon him, on account of anything done by him: punitive justice belongs to him; nor is he to be complained of because of his judgments, which are righteous altogether; nor had the prophet, or any of his countrymen, just reason to complain of the evils brought on them; the desolations of their land, city, and temple, and their captivity in a strange land; by all which no injustice was done, nor could they charge the Lord with any: and with him also is righteousness wrought out by his Son, to justify sinners that believe in him; he has accepted of it, and imputes it without works.
But unto us confusion of face, as at this day; both on account of their sins, which stared them in the face, loaded their consciences with guilt, and filled them with shame; and on account of their punishment, the miserable condition in which their country was and they themselves were at that day; which declared to all the world what sinners they had been, and what sins they had committed, which had brought this ruin upon them, and them into such sad circumstances:
to the men of Judah, and inhabitants of Jerusalem; or, "man of Judah" {f}; to every man of the tribes of Judah and Benjamin; who once dwelt in that land flowing with milk and honey, and now in a strange land for their sins; and to every inhabitant of that renowned city of jerusalem, the metropolis of the nation, the seat, of the kings of Judah; yea, the city of the great King, where the temple stood, and divine worship was performed, but now lay in ruins, through the iniquity of its inhabitants, and therefore had just reason to be ashamed:
and unto all Israel, that are near, and that are afar off, through all the countries whither thou hast driven them, because of the trespass that they have trespassed against thee; shame and confusion of face also belonged to the ten tribes of Israel; to such of them as were mixed with the Jews in Babylon, or were in those parts of Assyria that lay nearest to it; and to those that were at a greater distance, in Media, Iberia, Colchis, and other places; yea, in all kingdoms and countries where they were dispersed for their trespass against the Lord; particularly in worshipping the calves at Dan and Bethel, and other acts of idolatry and impiety.
{f} hdwhy vyal "vire Judae", Cocceius.
Daniel 9:8
Ver. 8. O Lord, to us belongeth confusion of face,.... Which is repeated, to show how much the mind of the prophet was affected with it, and to fix a sense of it in the minds of others; as well as to suggest that he wanted words fully to express that shame that everyone ought to take to themselves; and also in order to introduce what follows, and that to observe that all ranks and degrees of men were concerned in it:
to our kings, to our princes, and to our fathers, because we have sinned against thee; these had each of them sinned against the Lord, by not hearkening to his prophets, who reproved them for their sins, and warned them of their danger, Da 9:6 and therefore had reason to be ashamed of them before him; as well as to observe the low estate in which the royal family, princes, elders, and people in Babylon, were, being exposed to shame and reproach before all the world.
Daniel 9:9
Ver. 9. To the Lord our God belong mercies and forgivenesses,.... Mercy is his nature, and what he delights in; it is abundant, and he is plenteous in it the fountain of mercy is with him, and numerous are the streams which flow from it, called "the multitude of his tender mercies"; all temporal favours spring from hence, and so do all spiritual blessings, the sure mercies of David; and particularly the forgiveness of sin, which is the Lord's prerogative, and is according to the tender mercies of our God, and the riches of his grace; and is of all sins, and of all sorts of sinners; he doth abundantly pardon all that apply to him for it, and forgives all trespasses; see Ps 130:4:
though we have rebelled against him: there is mercy with the Lord, and forgiveness with him, even for rebellious ones; which is an exaggeration and illustration of his pardoning grace and mercy: or, "for we have sinned against him" {g}; so that it is a plain case that he is merciful and has forgiven our iniquities, since he has spared us, and not destroyed us, and now is about to put an end to our captivity, according to his promise; and if he had not mercy on us, and did not forgive our sins, we must perish in them, and there would be no hope of salvation for us.
{g} wndrm yk "quia rebellavimus", Junius & Tremellius, Piscator, Polanus, Cocceius, Michaelis.
Daniel 9:10
Ver. 10. Neither have we obeyed the voice of the Lord our God,.... Speaking in the law, and by his prophets; for what was spoken there, and by them, should have been considered, not as the word of man, but as the word of God, and should have been attended to and obeyed; for despising that and them was interpreted as despising the Lord, and refusing to hearken to him, and obey his voice; which was a sin highly provoking to him, and resented by him:
to walk in his laws, which he set before us by his servants the prophets; by Moses and others; for it seems to include the system of laws which were delivered by Moses, and were many; and the doctrines of the prophets, which were explications and enforcements of them: and these the Lord set before them by both, as a rule to walk by, and a path to walk in; and not to do this was very sinful in them, and greatly displeasing to him.
Daniel 9:11
Ver. 11. Yea, all Israel have transgressed thy law,.... Even God's professing people, on whom he had bestowed distinguishing favours and blessings, and gave them such a law as no other people had, and yet they transgressed it; not a few, or the greatest part only, but the whole body of them: and indeed there is no man that lives without sin, or the transgression of the law, in thought, word, or deeds; no, not a just man; but these transgressed the law in a very heinous manner, both the first as well as the second table of it, committing idolatry, and all manner of impiety, in which they continued:
even by departing, that they might not obey thy voice; by departing from the law, and the precepts of it; from God and his worship; from the temple of God, and the service of it; and from the tribes of Judah and Benjamin: it seems to have some respect to the separation of the ten tribes under Jeroboam, who set up the calves at Dan and Bethel, that the people might not obey the voice of the Lord, in going to worship at the solemn feasts in Jerusalem:
therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God: that is, the just punishment of their sins was inflicted on them; or the curse the law threatened the transgressors of it with was come upon them in its large extent, and overflowed them like a flood; which God swore he would bring upon them, if they transgressed his law; or which they by an oath imprecated and pronounced upon themselves, should they not hearken to it, but transgress and disobey it:
because we have sinned against him; and therefore this curse was not a causeless one; sin, the transgression of the law, was the cause of it.
Daniel 9:12
Ver. 12. And he hath confirmed his words which he spake against us,.... That is, he hath made good his threatenings of wrath and vengeance, in case of disobedience to his law:
and against our judges that judged us; kings, and inferior governors, that ruled over them, who perverted justice, and did not execute righteous judgment; and against them the Lord performed what he threatened:
by bringing upon us a great evil; the desolation of the whole land, the destruction of Jerusalem; the death of many by the sword, famine, and pestilence, and the captivity of the rest; all which was a great punishment considered in itself, but, when compared with their offences, was less than they deserved:
for under the whole heaven hath not been done as hath been done upon Jerusalem; its walls broken down, its houses burnt with fire, even the palaces of the king and nobles, and the temple of the Lord itself; and all its inhabitants destroyed, dispersed, or carried captive; see La 1:12.
Daniel 9:13
Ver. 13. As it is written in the law of Moses, all this evil is come upon us,.... As it is there threatened it should, and as it is there foretold it would come upon them, so it has; even the selfsame things, in the same manner, and with the same circumstances, as there foretold; which is a proof of the omniscience, omnipotence, and faithfulness of God, and an evidence of the truth of divine revelation; see
Le 26:1:
yet made we not our prayer before the Lord our God; during the seventy years captivity, they might have prayed, and doubtless did, in a lifeless, formal manner; but not sincerely and heartily, in faith and with fervency, under a sense of sin, with confession of it, and true repentance for it, and so as to forsake it, as follows:
that we might turn from our iniquities; for since they did not pray against sin, and entreat the Lord to enable them to turn from it, and forsake it, but continued in a course of disobedience, their prayer was not reckoned prayer:
and understand thy truth; either the truth and faithfulness of God, in fulfilling both his promises and his threatenings; or his law, which is truth, as Jacchiades interprets it; for, had they prayed aright, they would have had an understanding given them of divine truths, both with respect to doctrine and practice; of which they were ignorant, as prayerless persons usually are.
Daniel 9:14
Ver. 14. Therefore hath the Lord watched upon the evil, and brought it upon us,.... The evil of punishment; he watched the fit and proper time to bring it upon them; indeed, he watches over the evil of sin, to bring upon men the evil of chastisement or punishment, Job 14:16, but the latter is here meant; see Jer 31:28, the word used has the signification of hastening; and so Jarchi and Saadiah explain it, "he hath hastened" {h}: the almond tree, as the latter observes, has its name from hence, because it prevents other trees, and is quicker in putting out its blossom than they, Jer 1:11 and so this may denote the purity of the Lord; his displicency at sin; his strict justice in punishing it; and his diligence and activity in executing judgment for it, which slumbers not, as some imagine:
for the Lord our God is righteous in all his works which he doeth; the prophet is all along careful to clear God from any imputation of injustice in any of his works, even in his strange work, punitive justice; though he watches over the evil to bring it, yet he is righteous in so doing; no charge of unrighteousness is to be exhibited against him on this account:
for we obeyed not his voice; neither in his word, nor in his providences; neither by his prophets, nor by his judgments; and being guilty of the evil of fault, it was but just they should bear the evil of punishment.
{h} dwqvy "festinavit", Paguinus, Vatablus.
Daniel 9:15
Ver. 15. And now, O Lord our God,.... The Lord of the whole earth in general, the sovereign Ruler of the universe, and the God of Israel in a special and peculiar manner; which is used to encourage faith in prayer, and carries in it a tacit argument or plea with God to be heard, in what he was about to say in behalf of Israel; and to which purpose also is the following description of God, from an ancient benefit he had granted to that people:
that hast brought thy people forth out of the land of Egypt with a mighty hand; which though it may be considered as an aggravation of their sin, that after this they should behave so wickedly, as to be carried captive for their sins, out of the land they were brought into; yet it seems to be mentioned to put the Lord in mind of his former favours to them, and of his promise that he would bring them out of Babylon, as he had brought them out of Egypt, Jer 16:14:
and hast gotten thee renown, as at this day; by the many wonders wrought in Egypt, and at the Red sea, when Israel was brought from thence; as particularly by slaying the firstborn of Egypt, dividing the waters of the sea, and destroying the Egyptians in it, as Saadiah observes; the memory and fame of which continued to that day, and will continue throughout all ages: and the prophet suggests, that he would also get a name or renown in the world, and among his people, should he deliver them from their present captivity; but for this they had nothing to plead but his promise and mercy; for, as for them, they were obliged to confess themselves sinners, and unworthy of such a favour:
we have sinned, we have done wickedly; the prophet knows not how to leave off confessing sin; there had been so much committed, and there was so much need of confessing it.
Daniel 9:16
Ver. 16. O Lord, according to all thy righteousness,.... Or "righteousnesses" {i}; which he had been used to exercise in the world, in all ages of it; either punishing wicked men according to their deserts, to which respect may be had here; since turning away wrath from his people would issue in turning it upon their enemies, which would be in righteous judgment or in fulfilling his promises; and so it signifies his faithfulness, of which there had been so many instances in times past, and gave encouragement to believe the performance of those not yet accomplished: or this may be understood of his goodness, and kindness, which is sometimes meant by his righteousness see
Ps 31:1 and so the Septuagint and Arabic versions render it, "in all thy mercy"; and Jacchiades paraphrases the words thus,
"O Lord, according to all the multitude of thy righteousness, and of thy kindness, which thou dost in the world:''
I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem; the city of the great King, which he chose for his residence, in which the temple, was, and where he was worshipped; and the prophet earnestly entreats, that the marks of divine displeasure, which were upon it, might be removed; that the punishments or judgments inflicted, as the effects of the anger and wrath of God, might cease, and the city be rebuilt, and restored to its former glory:
thy holy mountain; the temple, devoted to the worship and service of God; or Mount Moriah, on which it stood:
because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us; their neighbours, the Edomites, Moabites, Ammonites, Tyrians, and Philistines; who rejoiced at their destruction, and jeered at them and their religion, and scoffingly said, where were their temple of which they boasted, and their God in whom they trusted? the cause of all this is owned to be their own sins, and the sins of their ancestors, which they their posterity continued in; and therefore do not lay the fault wholly upon them, but take the blame to themselves.
{i} Kytwqdu "justitias tuas", Vatablus, Calvin, Gejerus, Cocceius, Michaelis.
Daniel 9:17
Ver. 17. Now therefore, O our God,.... This being our miserable case, and the seventy years' captivity being at an end, and thou still our covenant God, whom we profess and worship:
hear the prayer of thy servant, and his supplications; which he had put up in an humble manner, consisting of various petitions for grace and mercy before expressed:
and cause thy face to shine upon thy sanctuary that is desolate; the temple; its walls demolished, its altars thrown down, and the whole in ruins; a melancholy scene! the Lord, suffering these things, seemed to frown upon it, and upon his people, that used to serve him there; wherefore it is entreated that he would smile upon it again, and upon them, and cause it to be rebuilt, and his worship restored in it: and this is asked
for the Lord's sake: that is, for Christ's sake, who is Lord of all, especially of his chosen people, by creation, redemption, and marriage, as well as by their own consent and profession; and for whose sake, and in whose name, all requests are to be made to God, he being the only Mediator between God and man; and for the sake of whose blood, righteousness, and mediation, all the blessings of goodness are given unto men; and who also was Lord and proprietor of the temple, and was to come into it, as well as was the antitype of it.
Daniel 9:18
Ver. 18. O my God, incline thine ear, and hear,.... The petitions now put up, for Christ's sake:
open thine eyes, and behold our desolations; the city and temple a heap of rubbish, and the whole land forsaken of its inhabitants, and lying waste and uncultivated, or, however, at most possessed by enemies; and things being thus, it seemed as if the Lord shut his eyes to them, and therefore is desired to open them, and look with pity and compassion on the case of his people, and deliver them out of all their troubles:
and the city which is called by thy name; or, "on which thy name is called" {k}; as Jerusalem was, being called the city of our God, the city of the great King, Ps 48:1 and in which also his name was called upon, both by the inhabitants of it in their private houses, and by the priests and Levites, and others, in the temple, which stood in it:
for we do not present our supplications before thee; or, "cause them to fall before thee" {l}; expressing the humble and lowly manner in which they presented their petitions to God, and respecting the gesture they used in prayer, bowing themselves to the ground, and falling prostrate upon it; and as was the custom of the eastern people when they supplicated their princes: and this Daniel, in the name of his people, did; not, says he,
for our righteousnesses, but for thy great mercies; not pleading their good works and righteous actions, and the merits of them, which had none in them, and were no other than as filthy rags, and could not recommend them to God, or be used as a plea and argument to obtain any good thing from him; but throwing themselves upon the abundant grace and mercy of God in Christ, mercy they pleaded, and not merit; and made mention of the righteousness of Christ, and not their own; as all good men, who are truly sensible of themselves, and of the grace of God, will do.
{k} hyle Kmv arqn rva "super quam invocatum est nomen tuum", Vatablus, Pagninus, Calvin; "super qua nomen tuum nuncupatum est", Cocceius. {l} Mylypm "nos cadere facientes", Montanus; "nos cadere facimus", Gejerus, Michaelis.
Daniel 9:19
Ver. 19. O Lord, hear; O Lord, forgive,.... That is, hear the prayers and supplications that have been presented, and forgive the sins that have been confessed; show both, by removing present calamities, and restoring to former prosperity and privileges:
O Lord, hearken, and do