Exegetical and Hermeneutical Commentary of Daniel 9:14
Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God [is] righteous in all his works which he doeth: for we obeyed not his voice.
14. And (so) Jehovah hath watched over ] The same expression in Jer 1:12; Jer 31:28; Jer 44:27 (‘I watch over them for evil and not for good’), the meaning being that Jehovah is wakeful or vigilant over the evil, that it may duly be brought when the right moment arrives. Cf. Bar 2:9 .
is righteous ] cf. Jer 12:1, Lam 1:18, Ezr 9:15, Neh 9:8 end, 33.
in the matter of all his works which he hath done ] cf. (with the same peculiar use of the prep. ‘ al) Neh 9:33, ‘and thou art righteous in the matter of all that is come upon us.’
and we have not obeyed (lit. hearkened to) his voice ] cf. Dan 5:10.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore hath the Lord watched upon the evil – The word here used and rendered watched – shaqad – means, properly, to wake; to be sleepless; to watch. Then it means to watch over anything, or to be attentive to it. Jer 1:12; Jer 31:28; Jer 44:27. – Gesenius, Lexicon The meaning here is, that the Lord had not been inattentive to the progress of things, nor unmindful of his threatening. He had never slumbered, but had carefully observed the course of events, and had been attentive to all that they had done, and to all that he had threatened to do. The practical truth taught here – and it is one of great importance to sinners – is, that God is not inattentive to their conduct, though he may seem to be, and that in due time he will show that he has kept an unslumbering eye upon them. See the notes at Isa 18:4.
For the Lord our God is righteous in all his works … – This is the language of a true penitent; language which is always used by one who has right feelings when he reflects on the Divine dealings toward him. God is seen to be righteous in his law and in his dealings, and the only reason why we suffer is that we have sinned. This will be found to be true always; and whatever calamities we suffer, it should he a fixed principle with us to ascribe righteousness to our Maker, Job 36:3.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. The Lord watched upon the evil] In consequence of our manifold rebellions he hath now watched for an opportunity to bring these calamities upon us.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Therefore hath the Lord watched: this notes,
1. Gods taking notice of all their ways, even while men sleep in carnal security, and dream of no danger.
2. Gods watching here notes the fit ways that he always takes to punish sinners.
3. It notes his haste in executing judgment duly and seasonably, when it makes most for the honour of his justice.
4. That he may, like a careful watchman, not suffer any to escape his hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. watched upon the evilexpressingceaseless vigilance that His people’s sins might not escape Hisjudgment, as a watchman on guard night and day (Job 14:16;Jer 31:28; Jer 44:27).God watching upon the Jews’ punishment forms a strikingcontrast to the Jews’ slumbering in their sins.
God is righteousTruepenitents “justify” God, “ascribing righteousness toHim,” instead of complaining of their punishment as too severe(Neh 9:33; Job 36:3;Psa 51:4; Lam 3:39-42).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 “festinavit”, Paguinus, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
Daniel confirms what he had formerly said respecting the slaughter which afflicted the Israelites not being the offspring of chance, but of the certain and remarkable judgment of God. Hence he uses the word שקר , seked, which signifies to watch and to apply the mind attentively to anything. It is properly used of the guards of cities, who keep watch both by night and by day. This phrase does not appear to me to imply haste, but rather continual carefulness. God often uses this metaphor of his watching to chastise men who are far too eager to rush into sin. We are familiar with the great intemperance of mankind, and their disregard of all moderation whenever the lusts of the flesh seize upon them. God on the other hand say’s he will not be either slothful or neglectful in correcting this intemperance. The reason for this metaphor is expressed in the forty-fourth chapter of Jeremiah, where men are said to burst forth and to be carried away by their appetites, and then God is continually on the watch till the time of his vengeance arrives. I have mentioned how this word denotes rather continual diligence than hasty swiftness; and the Prophet seems here to imply that although God had endured the people’s wickedness, yet he had at length really performed his previous threatenings, and was always on the watch, and rendering it impossible for the people to escape his judgments upon the wickedness in which they indulged. Therefore hath Jehovah closely attended to the calamity, and caused it to come upon us, says he. With the view of comprehending the Prophet’s intention more fully, we must notice what God pronounces by Jeremiah in the Lamentations, (Lam 3:38,) where he accuses the people of sloth, because they did not acknowledge the justice of the punishments which they suffered; he blames them in this way. Who is he who denies both good and evil to proceed from the mouth of God; as if he were pronouncing a curse against those who are ignorant of the origin of calamities from God, when he chastises the people. This sentiment is not confined to a single passage. For God often inveighs against that stupidity which is born with mankind, and leads them to attribute every event to fortune, and to neglect the hand of the smiter. (Isa 9:13.) This kind of teaching is to be met with everywhere in the prophets, who shew how nothing can be worse than to treat God’s judgments as if they were accidents under the influence of chance. This is the reason why Daniel insists so much upon this point. We know also what God denounces in his law: If ye have walked against me rashly, I also will rashly walk against you, (Lev 26:27😉 that is, if ye do not cease to attribute to fortune whatever evil ye suffer, I will rush against you with closed eyes, and will strive with you with similar rashness; as if he had said, If ye cannot distinguish between fortune and my judgments, I will afflict you on all sides, both on the right hand and on the left, without the slightest discretion; as if I were a drunken man, according. to the expression, With the perverse, thou wilt be perverse. For this reason Daniel now confesses, God watched over the calamity, so as to bring down all those afflictions by which the people was oppressed.
In this passage we are taught to recognize God’s providence in both prosperity and adversity, for the purpose of stirring us up to be grateful for his benefits, while his punishments ought to produce humility. For when any one explains these things by fortune and chance, he thereby proves his ignorance of the existence of God, or at least of the character of the Deity whom we worship. For what is left for God if we rob him of his providence? It is sufficient here just to touch on these points which are often occurring, and of which we usually hear something every day. It is sufficient for the exposition of this passage to observe how the Prophet incidentally opposes God’s judgment and providence to all notions of chance.
He next adds, Jehovah our God is just in all his works In this clause the Prophet confirms his former teaching, and the phrase, God is just, appears like rendering a reason for his dealings; for the nature of God supplies a reason why it becomes impossible for anything to happen by the blind impulse of fortune. God sits as a judge in heaven; whence these two ideas are directly contrary to each other. Thus if one of the following assertions is made, the other is at the same time denied; if God is the judge of the world, fortune has no place in its government; and, whatever is attributed to fortune is abstracted from God’s justice. Thus we have a confirmation of our former sentence by the use of contraries or opposites; for we must necessarily ascribe to God’s judgment both good and evil, both adversity and prosperity, if he governs the world by his providence, and exercises the office of judge. And if we incline in the least degree to fortune, then God’s judgment and providence will cease to be acknowledged. Meanwhile, Daniel not only attributes power to God, but also celebrates his justice; as if he had said, he does not arbitrarily govern the world without any rule of justice or equity, but he is just. We must not suppose the existence of any superior law to bind the Almighty; he is a law unto himself, and his will is the rule of all justice; yet we must lay down this point; God does not reign as a tyrant over the world, while in the perfection of his equity, he performs some things which seem to us absurd, only because our minds cannot ascend high enough to embrace a reason only partially apparent, and almost entirely hidden and incomprehensible in the judgments of God. Daniel, therefore, wished to express this by these words, Jehovah our God, says he, is just in all the works which he performs The meaning is, the people would not have been so severely chastised and afflicted with so many miserable calamities, unless they had provoked God’s wrath; this might be easily collected from the threatenings which God had denounced many ages beforehand, and which he at that time proved in real truth to be in no degree frivolous. Next, a second part is added, as not only God’s power but his justice shines forth in the slaughter of the people; and I have touched briefly on each of these points, as far as it was necessary for explanation. But we must notice the Prophet’s allusion in these words to those numerous trials which had fallen upon the faithful for the purpose of proving their faith. They perceived themselves the most despised and miserable of mortals; the peculiar and sacred people of God was suffering under the greatest reproach and detestation, although God had adopted them by his law with the intention of their excelling all other people. While, therefore, they perceived themselves drowned in that deep whirlpool of calamities and disgrace, what would they suppose, except that God had deceived them, or that his covenant was utterly annihilated? Daniel, therefore, establishes the justice of God in all his works for the purpose of meeting this temptation, and of confirming the pious in their confidence, and of inducing them to fly to God in the extremity of their calamities.
He adds, as a reason, Because they did not listen to his voice. Here, again, he points out the crime of the people who had not transgressed through ignorance or error, but had purposely taken up arms against God. Whenever God’s will is once made known to us, we have no further excuse for ignorance; for our open defiance of the Almighty arises from our being led away by the lusts of the flesh. And hence we gather how very detestable is the guilt of all who do not obey God’s voice whenever he deigns to teach us, and who do not instantly acquiesce in his word. It now follows, —
Fuente: Calvin’s Complete Commentary
(14) Watched.By the use of this word it seems that Daniel is again referring to the prophecies of Jeremiah. (See Jer. 1:12, &c.) He prays that as all the curses foretold by that prophet have been poured upon the nation, so also the release from the Captivity, which was also promised by him, may be accomplished also.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. The Lord watched closely all the evil that came upon his people, and brought it upon them not because he hated them, or had forgotten them, but because he remembered his own righteousness and the people’s sins.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 9:14. Therefore hath the Lord watched upon the evil “After having for a long time slept, as it were, upon our faults, he hath at length awakened to punish us.” Or, “While we slept, as it were, in our crimes, the Lord awaked to chastise us.” Calmet. Houbigant renders it, The Lord hath not deferred to bring evil upon us.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 9:14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God [is] righteous in all his works which he doeth: for we obeyed not his voice.
Ver. 14. Therefore hath the Lord watched upon the evil. ] To bring it at the just time, and when it might do us most mischief, but all in a way of justice, Isa 31:2 as Daniel acknowledgeth in the next words.
For the Lord our God is righteous.
For we obeyed not his voice.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
watched. Compare Jer 31:28; Jer 44:27.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 9:14-21. Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth; for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: 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. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lords sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. 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. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
That is the time when prayer is always heard, when the lamb in offered, and his blood is sprinkled, and blessed be God, the sacrifice in which we trust has been offered once for all. The Christ, who has gone into heaven as a lamb that had been slain, has, by his one offering, made perpetual oblation unto the Most High on our behalf. So pray when we will, we may expect an answer. See how quick it was in Daniels case: Whiles I was speaking in prayer, the angel Gabriel, in the form of a man, appeared unto him, and brought him the answer to his petition.
Dan 9:22-23. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandant came forth, and I am come to shew thee; for thou are greatly beloved: therefore understand the matter, and consider the vision.
And then he told him of the Messiah who was coming, of all that would happen to him, of the week of respite, and then of the final consummation when God would permit the foreign prince to come and destroy the city and the sanctuary, and to pour upon them the desolations which he had determined to inflict upon them.
Fuente: Spurgeon’s Verse Expositions of the Bible
Dan 9:14
Dan 9:14 Therefore hath the LORDH3068 watchedH8245 uponH5921 the evil,H7451 and broughtH935 it uponH5921 us: forH3588 the LORDH3068 our GodH430 is righteousH6662 inH5921 allH3605 his worksH4639 whichH834 he doeth:H6213 for we obeyedH8085 notH3808 his voice.H6963
Dan 9:14
“Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice.”
The Israelites who had been warned by the prophets stubbornly refused to acknowledge their sin, repent and come to God in prayer. Because of this, God has allowed their suffering to continue and has watched over and directed it. In other words, the suffering of Israel was according to God’s divine plan and was being carried out to His specifications. He was in control of the judgment of Israel throughout their ordeal.
“for the Lord our God is righteous in all his works”
The word “for” introduces here an explanation of the preceding statement. The judgment brought against Israel was justified. It was the right thing to do and Daniel is acknowledging this to God. Daniel, speaking for his nation, is accepting the responsibility for the sins of his people according to the instructions written in Lev 26:40-42, specifically in Lev 26:41, “and they then accept of the punishment of their iniquity”.
“for we obeyed not his voice.”
Again, the word “for” introduces an explanation of the preceding statement. God was justified in His actions against Israel because they refused to obey His voice. And we know that voice was not heard literally, rather through the words of the prophets. The whole captivity including all the suffering of the curse written in the law of Moses was due to one thing; their disobedience. Earlier Daniel characterized this lack of obedience with terms like “rebellion”, “trespass”, and “departing from God’s law”. But in whole, all of these terms can be summed up under one general heading which is “disobedience” and that is what Daniel did here. God directed the punishment of Israel because it was the right thing to do because of the disobedience of Israel. Daniel is accepting “the punishment of their iniquity” (Lev 26:41).
Fuente: Old and New Testaments Restoration Commentary
watched: Jer 31:28, Jer 44:27
the Lord: Dan 9:7, Neh 9:33, Psa 51:14
for: Dan 9:10
Reciprocal: Exo 9:27 – the Lord Lev 26:43 – and they 2Ch 12:6 – the Lord 2Ch 36:17 – he brought Ezr 9:15 – thou art righteous Job 8:3 – God Job 33:23 – to Job 36:3 – ascribe Psa 116:5 – and righteous Psa 119:137 – General Isa 43:28 – and have Lam 1:18 – Lord Eze 14:23 – that I have not Eze 24:12 – her great Amo 3:5 – General Rev 16:5 – Thou art
Fuente: The Treasury of Scripture Knowledge
Dan 9:14. Watched upon the evil denotes that God sees all that is done by His servants. Daniel acknowledges that everything that God does is righteous, which includes the chastisement He had brought against the nation.