7<\/strong>. Thus righteousness belongs only to God: to the sinful people only confusion and shame. With Dan 9:7-8<\/em><\/span> b<\/em>, cf. Bar 1:15-17 .<\/p>\n confusion of faces<\/em>, &c.] Cf. Ezr 9:7<\/span>, ‘and for our iniquities have we, our kings, and our priests, been delivered to confusion of face, as (it is) this day.’ Lit. ‘shame of face,’ as the same expression is rendered in 2Ch 32:21<\/span>; cf. Psa 44:15<\/span>, ‘shame of my face;’ Jer 7:19<\/span>, ‘the shame of their own faces’; also Psa 69:7<\/span>. The meaning is the shame (i.e. disappointment) which is visible upon the face after a repulse, disaster, &c.<\/p>\n as<\/em> (it is) this day<\/em> ] as experience shews is now the case.<\/p>\n the men<\/em> (lit. man<\/em>, collectively) of Judah, and to the inhabitants of Jerusalem<\/em> ] A combination found otherwise only in Jer. (8 times), e.g. Jer 4:4<\/span>, Jer 32:32<\/span>, and 2Ki 23:2<\/span> (= 2Ch 34:30<\/span>). An evident reminiscence of the language of Jer.: cf. ‘all the countries whither thou hast driven them’ from Jer 16:15<\/span>; Jer 23:3<\/span>; Jer 23:8<\/span>; Jer 32:37<\/span>.<\/p>\n that are near and<\/em> that are far off<\/em> ] Jer 25:26<\/span>; cf. Isa 57:19<\/span>.<\/p>\n their<\/em> unfaithfulness wherein<\/strong> they have<\/em> dealt unfaithfully<\/strong> against thee<\/em> ] The idea of m‘al<\/em> is disloyalty rather than ‘trespass.’ The same phrase Lev 26:40<\/span>; Eze 17:20<\/span>; Eze 18:24<\/span>; Eze 39:26<\/span>; 1Ch 10:13<\/span>. Both the subst. and the cognate verb are almost confined to the priestly sections of the Hexateuch, to Ezek., and the Chronicles: cf., however, the subst. in Ezr 9:2<\/span>; Ezr 9:4<\/span>; Ezr 10:6<\/span>, and the verb in Ezr 10:2<\/span>; Ezr 10:10<\/span>; Neh 1:8<\/span>; Neh 13:27<\/span>.<\/p>\n O Lord, righteousness belongeth unto thee – <\/B>Margin, or, thou hast. The Hebrew is, to thee is righteousness, to us shame, etc. The state of mind in him who makes the prayer is that of ascribing righteousness or justice to God. Daniel feels and admits that God has been right in his dealings. He is not disposed to blame him, but to take all the shame and blame to the people. There is no murmuring or complaining on his part as if God had done wrong in any way, but there is the utmost confidence in him, and ia his government. This is the true feeling with which to come before God when we are afflicted, and when we plead for his mercy and favor. God should be regarded as righteous in all that he has done, and holy in all his judgments and claims, and there should be a willingness to address him as holy, and just, and true, and to take shame and confusion of face to ourselves. Compare Psa 51:4<\/span>.<\/P> But unto us confusion of faces – <\/B>Hebrew, shame of faces; that is, that kind of shame which we have when we feel that we are guilty, and which commonly shows itself in the countenance.<\/P> As at this day – <\/B>As we actually are at this time. That is, he felt that at that time they were a down-trodden, an humbled, a condemned people. Their country was in ruins; they were captives in a far distant land, and all on which they had prided themselves was laid waste. All these judgments and humiliating things he says they had deserved, for they had grievously sinned against God.<\/P> To the men of Judah – <\/B>Not merely to the tribe of Judah, but to the kingdom of that name. After the revolt of the ten tribes – which became known as the kingdom of Ephraim, because Ephraim was the largest tribe, or as the kingdom of Israel – the other portion of the people, the tribes of Judah and Benjamin were known as the kingdom of Judah, since Judah was by far the larger tribe of the two. This kingdom is referred to here, because Daniel belonged to it, and because the ten tribes had been carried away long before and scattered in the countries of the East. The ten tribes had been carried to Assyria. Jerusalem always remained as the capital of the kingdom of Judah, and it is to this portion of the Hebrew people that the prayer of Daniel more especially pertains.<\/P> And to the inhabitants of Jerusalem – <\/B>Particularly to them, as the heaviest calamities had come upon them, and as they had been prominent in the sins for which these judgments had come upon the people.<\/P> And unto all Israel – <\/B>All the people who are descendants of Israel or Jacob, wherever they may be, embracing not only those of the kingdom of Judah properly so called, but all who pertain to the nation. They were all of one blood. They had had a common country. They had all revolted, and a succession of heavy judgments had come upon the nation as such, and all had occasion for shame and confusion of face.<\/P> That are near, and that are far off – <\/B>Whether in Babylon, in Assyria, or in more remote countries. The ten tribes had been carried away some two hundred years before this prayer was offered by Daniel, and they were scattered in far distant lands.<\/P> Through all the countries whither thou hast driven them … – <\/B>In Babylonia, in Assyria, in Egypt, or in other lands. They were scattered everywhere, and wherever they were they had common cause for humiliation and shame.<\/P><\/p>\n Verse 7<\/span>. All Israel<\/B><\/I>, that are <\/B>near, and<\/B><\/I> that are <\/B>far off<\/B><\/I>] He prays both for Judah<\/I> and Israel<\/I>. The latter were more dispersed, and had been much longer in captivity.<\/P> <\/p>\n 7. confusion of faces, as at thisday<\/B>Shame at our guilt, betrayed in our countenance, is whatbelongs to us; as our punishment “at this day” attests. <\/P> near, and . . . far off<\/B>thechastisement, however varied, some Jews not being cast off so farfrom Jerusalem as others, all alike were sharers in the guilt.<\/P><\/p>\n O Lord, righteousness belongeth unto thee<\/strong>,…. 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.<\/p>\n But unto us confusion of face, as at this day<\/strong>; 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:<\/p>\n to the men of Judah, and inhabitants of Jerusalem<\/strong>; 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:<\/p>\n 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<\/strong>; 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.<\/p>\n f “vire Judae”, Cocceius.<\/p>\n He next subjoins, To thee, O Lord, belongs righteousness, and to us confusion of face, as it is at this day The meaning is, God’s wrath, which he manifests towards his people, is just, and nothing else remains but for the whole people to fall down in confusion, and candidly acknowledge itself deservedly condemned. But this contrast which unites opposite clauses, ought also to be noticed, because we gather from the Prophet’s words that God can neither be esteemed just nor his equity be sufficiently illustrious, unless when the mouths of men are closed, and all are covered and buried in disgrace, and confess themselves subject to just accusation, as Paul also says, Let God be just, and let all men’s mouths be stopped, (Rom 3:4<\/span>\ud83d\ude09 that is, let men cease to cavil and to seek any alleviation of their guilty their subterfuges. While, therefore, men are thus cast down and prostrate, God’s true glory is illustrated. The Prophet now utters the same instruction by joining these two clauses, of opposite meaning’s. Righteousness is to thee, but shame to us. Thus we cannot praise God, and especially while he chastises us and punishes us for our sins, unless we become ashamed of our sins, and feel ourselves destitute of all righteousness. Lastly, when we both feel and confess the equity of our condemnation, and when this shame seizes upon our minds, then we begin to confess God’s justice; for whoever cannot bear this self-condemnation, displays his willingness to contend against God. Although hypocrites apparently bear witness to God’s justice, yet whenever they claim anything as due to their own worthiness, they at the same time derogate from their judge, because it is clear that God’s righteousness cannot shine forth unless we bury ourselves in shame and confusion. According as at this day, says Daniel. He adds this to confirm his teaching; as if he had said, the impiety of the people is sufficiently conspicuous from their punishment. Meanwhile, he holds the principle that the people were justly chastised; for hypocrites, when compelled to acknowledge God’s power, still cry out against his equity. Daniel joins both points together: thus, God has afflicted his people, and this very fact proves them to be wicked and perfidious, impious and rebellious. As it is at this day, meaning, I will not complain of any immoderate rigor, I will not say thou hast treated my people cruelly; for even if the punishments which thou hast inflicted on us are severe, yet thy righteousness shines forth in them: I therefore confess how fully we deserve them all. To a man of Judah, says he. Here Daniel seems to wish purposely to strip the mask off the Israelites, under which they thought to hide themselves. For it was an honorable title to be called a Jew, an inhabitant of Jerusalem, an Israelite. It was a sacred race, and Jerusalem was a kind of sanctuary and kingdom of God. But now, says he, though we have hitherto been elevated aloft so as to surpass the whole world, and though God has deigned to bestow upon us so many favors and benefits, yet confusion of face is upon us: let our God be just. Meanwhile, let all these empty boastings cease, such as our deriving our origin from holy fathers and dwelling in a sacred land; let us no longer cling to these things, says he, because they will profit us nothing before God. But I see that I am already too prolix. <\/p>\n (7) Righteousness.<\/strong>The absolute righteousness of God appears distinct and clear in spite of the chastisement from which the nation suffers. Meanwhile, the humble looks of the devout part of the nation show that it feels the present shame and confusion.<\/p>\n All the countries.<\/strong>See Isa. 11:11-12<\/span>. In the midst of his sorrow for the past, the mind of the prophet recurs unconsciously to the great promise of future deliverance by the root of Jesse.<\/p>\n 7, 8<\/strong>. <\/strong> The Lord is righteous, and all the sorrows which have fallen upon Israel have been because of their trespass <\/strong> (or, because of the unfaithfulness that they have committed<\/em>). (Compare Lev 26:40<\/span>.) It is this unfaithfulness which causes confusion of faces <\/strong> to all Israel, both rulers and people; those that are near <\/strong> (in Palestine) and those that are far off <\/strong> (the captives in foreign countries).<\/p>\n “O Lord, righteousness belongs to you (is what is yours), but to us confusion of face as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel who are near, and who are far off, through all the countries where you have driven them, because of their trespass which they have trespassed against you.”<\/p>\n He first acknowledges that God has been totally righteous in all His dealings with Israel. No blame could be set at His door. He had done all, and more than all, of what could have been expected. But His people, on the other hand, could only avoid His gaze in confusion, for they had failed Him utterly. The Hebrew is succint, ‘to You, honour, to us, dishonour’.<\/p>\n As a trained administrator Daniel distinguishes the three sections of Israel, Jerusalem, (which always saw itself as a separate city), Judah and all Israel, although in Dan 1:3<\/span>; Dan 1:6<\/span> he uses the names interchangeably. Thus perhaps ‘all Israel’ is to be seen as including the others. But wherever Israel is found all will suffer confusion of face, inability to look God or good men in the face, because of the way in which they have broken His laws and done what they should not. And this is demonstrated by the fact that they have been scattered among the nations because of it.<\/p>\n Dan 9:7 O Lord, righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.<\/p>\n Ver. 7. O Lord, righteousness belongeth unto thee.<\/strong> ] Let God be justified in all his judgments; say of him as in Deu 32:4<\/span> ; – “A God of truth, and without iniquity; just and right is he.” <\/p>\n <\/p>\n But unto us confusion of faces<\/strong> ] a<\/em> While we look upon flagitia aeque ac flagella nostra,<\/em> our sins and miseries, we cannot but blush and bleed before thee. <\/p>\n<\/p>\n a<\/em> Deo da claritatem, tibi humilitatem.<\/em> – Aug.<\/p>\n NASB (UPDATED) TEXT: Dan 9:7-14<\/p>\n 7Righteousness belongs to You, O Lord, but to us open shame, as it is this day to the men of Judah, the inhabitants of Jerusalem and all Israel, those who are nearby and those who are far away in all the countries to which You have driven them, because of their unfaithful deeds which they have committed against You. 8Open shame belongs to us, O Lord, to our kings, our princes and our fathers, because we have sinned against You. 9To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; 10nor have we obeyed the voice of the LORD our God, to walk in His teachings which He set before us through His servants the prophets. 11Indeed all Israel has transgressed Your law and turned aside, not obeying Your voice; so the curse has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against Him. 12Thus He has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity; for under the whole heaven there has not been done anything like what was done to Jerusalem. 13As it is written in the law of Moses, all this calamity has come on us; yet we have not sought the favor of the LORD our God by turning from our iniquity and giving attention to Your truth. 14Therefore the LORD has kept the calamity in store and brought it on us; for the LORD our God is righteous with respect to all His deeds which He has done, but we have not obeyed His voice.<\/p>\n Dan 9:7 righteousness belongs to You The term righteousness (cf. Dan 9:14; Dan 9:16) is the Hebrew word (BDB 841-842) for a measuring reed, ruler, or standard. God Himself is the standard of judgment.<\/p>\n Fallen humanity’s only hope of meeting God’s standard is the imputed righteousness of Jesus Christ (cf. Lev 19:2; Mat 5:48; 2Co 5:21). That is why the OT is simply a school-master to lead us to Christ (cf. Jer 31:31-34; Eze 36:22-38; Gal 3:19-26).<\/p>\n See Special Topic: RIGHTEOUSNESS .<\/p>\n NASB, NRSVopen shame<\/p>\n NKJVshame of face<\/p>\n TEVdisgrace on ourselves<\/p>\n NJBthe look of shame<\/p>\n As covenant loyalty (Dan 9:4) and righteousness belong to the faithful God, so covenant disloyalty and open shame belong to His faithless people.<\/p>\n This Hebrew construct (BDB 102 plus 815) is translated confusion of face or shame of face (cf. Dan 9:8). The same construction is found in 2Ch 32:21. This phrase refers to the exiles of Israel being taken from the Promised Land. This damaged God’s reputation among the nations. He wanted to bless Israel and use her as a light to bring the world to Himself (cf. Gen 12:3; Exo 19:5-6), but their continual covenant infidelity resulted in judgment for them and a misunderstanding of YHWH by the world (cf. Eze 36:22-38).<\/p>\n NASBas it is to this day<\/p>\n NKJVas it is this day<\/p>\n NRSVas at this day <\/p>\n TEV——<\/p>\n NJBwe wear today<\/p>\n The best parallel to help understand the theology of this phrase is Eze 36:22-38, which is really a description of the New Covenant of Jer 31:31-34.<\/p>\n to the men of Judah, the inhabitants of Jerusalem, and all Israel This is referring to the desolations in Dan 9:2. God allowed Assyria (cf. Isa 10:5) and Babylon (cf. Jer 51:20) to exile His own people.<\/p>\n those who are near by and those who are far away in all the countries to which You have driven them God’s covenant people, the descendants of Abraham to whom God promised a land (cf. Gen 12:1-3, etc.), were taken out of the promised land and scattered among the nations because of their idolatry and violations of the covenant (cf. 1Ki 8:46).<\/p>\n Dan 9:9 To the Lord our God belong compassion and forgiveness The term compassion (BDB 933) may be a metaphor from the word womb, thereby speaking of family love. God often describes His ways with humanity by means of familial images (father, kinsman redeemer, parents, family, etc.).<\/p>\n There are only a few places in the OT where the character of God is delineated with such clarity (cf. Exo 34:6-7; Psa 103:8-14; Joe 2:13; Neh 9:17-21). Sinful mankind’s only hope is the unchanging (cf. Mal 3:6), merciful character of God (cf. Dan 9:18; Mal 3:6)!<\/p>\n The term forgiveness used here is a rare form (PLURAL, ABSTRACT, INTENSIVE, abundantly forgive) of the word (BDB 699); it is also used in Neh 9:17. The unemphasized form is found in Dan 9:19.<\/p>\n See Special Topic: Characteristics of Israel’s God .<\/p>\n Dan 9:10 through His servants the prophets When we see the English word prophets, we think of IsaiahMalachi, but Judaism believed that prophets wrote Scripture, so<\/p>\n 1. Moses is a prophet (cf. Deuteronomy 18)<\/p>\n 2. the history books of the OT (Joshua – Kings) are written by prophets and are called the Former Prophets by the rabbis<\/p>\n This phrase includes all the Old Testament up to Daniel’s day (cf. 2Ki 17:13-15; 2Ki 18:12).<\/p>\n Dan 9:11 transgressed The word appears here and in Dan 8:23. Its basic meaning is to go beyond a known boundary (BDB 716, KB 778, Qal PERFECT).<\/p>\n Notice the series of expressions used in Dan 9:11 to show Israel’s covenant breaking.<\/p>\n 1. transgressed<\/p>\n 2. turned aside<\/p>\n 3. not obeying (cf. Dan 9:14)<\/p>\n 4. we have sinned (cf. Dan 9:5; Dan 9:15)<\/p>\n Also notice in Dan 9:11 what they sinned against.<\/p>\n 1. Your law<\/p>\n 2. Your voice<\/p>\n 3. against Him (cf. Dan 9:8-9)<\/p>\n All sin is ultimately against a personal God. We have not just broken rules, we have broken our relationship with the One in whose image we were fashioned (cf. Gen 1:26-27)! Sin destroys the essence of our created purposefellowship with God.<\/p>\n the curse The term curse (BDB 46) can also be translated oath (cf. Neh 10:29). This covenantal terminology goes back to the covenant curses and blessings of Deuteronomy 27-29, where Israel promises to obey God’s word (cf. Deu 29:11-13). However, if they rebel and disobey, God’s oath becomes a curse (cf. Deu 29:18-20; Deu 30:7; 2Ch 34:24; Jer 29:18-19).<\/p>\n Dan 9:12 He has confirmed His word which He has spoken God’s promises and His judgments all come true (cf. Isa 40:8; Isa 45:23; Isa 46:10-11; Isa 55:11). The trustworthiness of God’s character rests on the trustworthiness of His word!<\/p>\n Dan 9:13 turning from<\/p>\n SPECIAL TOPIC: REPENTANCE IN THE OT <\/p>\n Dan 9:14<\/p>\n NASBthe LORD has kept the calamity in store and brought it on us<\/p>\n NKJVthe LORD has kept the disaster in mind<\/p>\n NRSVthe LORD kept watch over this calamity until he brought it upon us<\/p>\n TEVYou, O LORD our God, were prepared to punish us<\/p>\n NJBYahweh has watched for the right moment to bring disaster on us<\/p>\n This implies that the covenant God waited for the right moment to judge His disobedient covenant people. God performed His word of judgment on Israel (cf. Jer 1:9-19; Jer 31:28 a; Jer 44:27). Judgment was as much an act of love as was the initial covenant. God deals with His people as a loving parent.<\/p>\n Lord. Hebrew Adonai. App-4. <\/p>\n all Israel. See note on 1Ki 12:17. <\/p>\n near, &c. Compare Deu 4:27. 2Ki 17:6, 2Ki 17:7. Isa 11:11, Jer 24:9. Amo 9:9; and see Act 2:36. <\/p>\n trespass . . . trespassed. Hebrew. ma’al. App-44. <\/p>\n Dan 9:7<\/p>\n Dan 9:7 O Lord,H136 righteousnessH6666 belongeth unto thee, but unto us confusionH1322 of faces,H6440 as at thisH2088 day;H3117 to the menH376 of Judah,H3063 and to the inhabitantsH3427 of Jerusalem,H3389 and unto allH3605 Israel,H3478 that are near,H7138 and that are far off,H7350 through allH3605 the countriesH776 whitherH834 H8033 thou hast drivenH5080 them, because of their trespassH4604 thatH834 they have trespassedH4603 against thee. <\/p>\n Dan 9:7<\/p>\n “O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.”<\/p>\n Daniel acknowledges here that righteousness belongs to God. Later in this prayer Daniel says, “the Lord our God is righteous in all his works which he doeth”. Daniel is a true student of God’s law and once again demonstrates this abundantly in his prayer of confession to God. Moses wrote in Deu 32:3-4, “Because I [Moses] will publish the name of the LORD: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he”. No man can make that claim. The source of righteousness is God alone and to God belongs righteousness. He is the originator of righteousness, He has lived it throughout eternity, He has brought it to His creation, He has set the standard for it and proclaimed it throughout the ages, and of great significance, He has ordered His own conduct by the standards of His righteousness and will continue to do so throughout the ages. Truly righteousness does belong to God and no other. <\/p>\n “but unto us confusion of faces”<\/p>\n The Hebrew word for confusion carried the meaning of shame. The NKJV renders this phrase thus: “but to us shame of face, as it is this day”. See also the NASB, NIV and YLT. The Israelites were shamed because of their rebellion to God. They were confused to be sure, having been overthrown and scattered as slaves to the surrounding countries. Not even their kings and nobility escaped that fate, themselves suffering greatly due to their rebellion and refusal to obey the will of God. It was so bad that even the few remaining faithful children of God were caught up in the captivity and suffered as well. Daniel and his three companions are examples of the suffering of the innocent due to the crimes of the ungodly. The confusion they suffered is of the total and complete upset of their lives in Jerusalem. They were not confused because they did not in any way know why their fate had turned so dire. All of Israel as a nation knew why they were overthrown and enslaved. It was written in the law of Moses as we have already seen and will see again as Daniel’s prayer continues. Jeremiah had been warning them for over 20 years when it happened. Ezekiel warned them years ahead of time as well. These prophets were not silent, they spoke to their kings, princes, fathers, and to all the people of the land, (Dan 9:6). They had no reason to be confused as to why they found themselves in shame.<\/p>\n “to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them”<\/p>\n The enslavement and scattering of the Israelites was as broad as the empire. Evidently they were forced to take up the lives of slaves throughout the Babylonian Empire. How horrible it must be to have one’s entire family abducted, taken from their homes and scattered across a land to live as slaves to a foreign people. Leaving their homes and taken to a place if insecurity to live under the yolk of their captors. Having one’s children taken from them, possibly never to see them again would be a terrible thing to befall a parent. Daniel and his companions were just young boys when they were taken from Jerusalem, they all had families and homes that they probably never saw again. <\/p>\n “because of their trespass that they have trespassed against thee.”<\/p>\n And all the suffering, shame and enslavement was for one reason. It was because of their trespasses against God. No other reason is given, none is implied. Daniel makes no excuses, neither does he try and rationalize any of it. Their suffering was because of their sin and idolatry as a nation. Everyone suffered, both young and old, male and female, wicked or faithful, kings or beggars. The punishment was handed out to the whole nation without discrimination against any of them. <\/p>\n righteousness: Dan 9:8, Dan 9:14, Deu 32:4, Ezr 9:13, Neh 9:33, Psa 51:4, Psa 51:14, Psa 119:137, Jer 12:1, Luk 23:40, Luk 23:41 <\/p>\n belongeth unto thee: or, thou hast, etc <\/p>\n unto us: Ezr 9:6, Ezr 9:7, Psa 44:15, Isa 45:16, Jer 2:26, Jer 2:27, Jer 3:25, Eze 16:63, Eze 36:31, Rom 6:21 <\/p>\n near: Deu 4:27, 2Ki 17:6, 2Ki 17:7, Isa 11:11, Jer 24:9, Amo 9:9, Act 2:5-11 <\/p>\n whither: Lev 26:33, Lev 26:34 <\/p>\n Reciprocal: Gen 44:16 – What shall we say Lev 26:41 – and they Lev 26:43 – and they Deu 29:28 – as it is this day Jos 7:1 – committed 1Ki 8:46 – unto the land 1Ki 18:42 – put his face 2Ch 6:36 – thou be angry Ezr 9:15 – thou art righteous Job 34:23 – he will Job 34:31 – General Job 36:3 – ascribe Job 40:4 – Behold Psa 116:5 – and righteous Psa 129:4 – The Lord Son 2:14 – that art Jer 4:17 – because Jer 7:19 – the confusion Jer 8:3 – in all Jer 14:21 – for Jer 22:8 – General Lam 1:5 – for Lam 1:18 – Lord Eze 6:12 – far off Eze 14:23 – that I have not Dan 9:9 – To the Lord Luk 18:13 – standing<\/p>\n THE HUMBLING RETROSPECT<\/p>\n (for the close of the year)<\/p>\n O Lord, righteousness belongeth unto Thee, but unto us confusion of faces, as at this day.<\/p>\n Dan 9:7<\/p>\n It is evidently only true and right that in religious things, as in worldly things, we shouldat the end of the yearlook matters fairly in the face, and take stock of our spiritual possessions, and see how we stand in our trafficking with the Eternal.<\/p>\n I. Every retrospect must be humbling.And if any man can look back and not be humble, it can only be because his standard is very low, or his memory very defective.<\/p>\n When we come to look closely at things, I marvel if we do not find that our property in the year consists mainly in failure, shame, and sin; and we should be quite ready to echo Daniels wordsTo us belongeth confusion of face, as it is this day.<\/p>\n In the period of 365 days, if only each day had been markedas it might and ought to have beenwith the smallest possible improvement, how great and clear the progress would be at the close of it!<\/p>\n During all these days, there has not been one which has not had its special mercy. Gods good hand has been everywhere; and His patience with us has been wonderful! And each one could tell of his own special mercy which he has received. And not a few of us would be ready, this day, to place highest in the scale of our mercies some sorrowso sweet was the comforting, and so good its after-fruits!<\/p>\n How many religious impulses, how many deep convictions, have there been in the past year!<\/p>\n Let me ask you individually, What have you to show, this day, that you have donethis past yearfor God? Where is the proof of your spiritual growth? Have you kept even your own intentions and the promises that you yourself made to yourself from time to time? Do you honestly say that you have mastered the sin which doth so easily beset you:your temper, your pride, your bodily passions? Could your own room bear witness to more private personal religion? Could your Church testify to a greater love of worship and sacred ordinances? Could the Holy Table of our Communion tell of your growing love to Jesus? Is any one really better because you were ever born? And in your best things was the motive right? Has any one thing proceeded from youthought, or word, or act,which came from the pure love of God?<\/p>\n Is this our property in the year? Do I mean that you have done nothing good? God forbid! Far from it. I believe and am sure that you have done much that has been good, very good. Great kindnessmuch effortmany good works. But that was not ours! God did that. That will be put to His account. There are only two things in which we have propertyour sins and our Saviour.<\/p>\n II. Now, let me speak to you about Gods righteousness. That righteousness is awful! Has He said a word? He will do it. Has He said, The soul that sinneth it shall die? It shall die! Are you a sinner? You must die. God cannot falsify a word. Only a perfect obedience can satisfy the righteousness of God. He must govern His empire with the strictest justice. No mercy can ever come in to interfere with that justice! That justice must commend itself at the last day to all creation. Every spot of sin must pay its penalty.<\/p>\n Is that all true? I say it is our greatest comfort; it is our only comfort. Our whole salvation rests upon it. The righteousness of God!<\/p>\n Were He not righteous, we should all perish! See! He has made a wonderful compact. Christ represents the world. As your Substitute, Christ died. God accepted the Substitute, and showed His acceptance by His resurrection. Your death, then, your punishment, is over. You have died. You are punished in your Representative Head. Believe it, and it is true. Then a righteous God cannot punish you. Would it be righteous to punish twice? Nay more! He must see you in your Head. Therefore He must see you, poor, vile sinner, righteous. He must be pleased with you. He must love you. He must love you dearly. He must love you as He loves His own Son. He must have you with Him for ever and ever.<\/p>\n Oh! the wonder of wonders, that makes the righteousness of God the sinners peace; that makes mercy justice, and condemnation a thing impossible!<\/p>\n This righteousness belongs to God. He devised it; He made it; it is His propertybecause He is God. Believe it! make it yours! Christ took your sins, and made them His, and in those sins He died, and so your sins died. They are not yours. They are His. They are not alive, they are dead: they cannot live. There is no resurrection to a dead sin.<\/p>\n It is very pleasant to rest upon the mercy of God; but you will find it a far better thing, and a stronger foundation under you, to rest on His righteousness. It is such a rock to lean on!<\/p>\n I do not ask my pardon at Gods hand as a boon. I claim it as a right. God, forgive mefor Thou art righteous! This was St. Pauls own confidence: Henceforth there is laid up for me a crown of righteousness, which the Lord the Righteous Judgebecause He is righteousthe Righteous Judge shall give me at that day. And this is the word of the song of the redeemedwith which they confesswith one heart and one voicethat they owe all their glory and their joy to one sourceJust and True are Thy ways, Thou King of Saints!<\/p>\n III. From the righteousness of God let me draw one very practical lesson for the close of the year.<\/p>\n As far as in you lies, be like God. Be you also righteous. Close this year righteously.<\/p>\n If you have a debtdischarge it!<\/p>\n If you owe a duty, or an act of love to any onepay it!<\/p>\n If you have robbed any onerestore it!<\/p>\n If you have said a false word about any oneunsay it!<\/p>\n If you have injured any oneundo it!<\/p>\n Let not the last sun of the year go down on anything that is unrighteous. Be able to say,for God Himself has provided a way, by which a sinner, bankrupt, bankrupt in everythingcan say it, I have paid all my debts to God and man. I have no account now unsettled for time or for eternity.<\/p>\n Rev. Jas. Vaughan.<\/p>\n Illustration<\/p>\n It is a sad catalogue when we come to make out the moral inventory of life. And I do not wonder we are so slow to do it. And when we attempt it, we like to see it all so falsely coloured, through the medium of our own fancy, and what fond relations and foolish friends talk of us! But we must do it; we must do it accurately; we must do it soon. For if not now, when on a dying bed, God help us! when He comes, it will be too late! There are two codes of law to which we all are subject. There is the moral code, the laws which affect society; and there is the spiritual code, the laws that have more immediate relation to God Himself.<\/p>\n Dan 9:7. The switching back and forth between the first and third persons. and between the plural and singular pronouns, is because of the relationship of Daniel to the nation, as a whole. We have no evidence that he ever had an opportunity even to protest against the corruptions of the nation before his prophetic call, which came to him after being taken to Babylon.<\/p>\n Dan 9:7-10. O Lord, righteousness belongeth unto thee Thou hast done us no wrong in any of the calamities which thou hast brought upon us; but hast shown thyself to be just and holy, nay, merciful and gracious, punishing us far less than our iniquities deserved. But unto us confusion of faces But ignominy and shame belong to us; and the contempt and ill treatment we have met with has been no more than we justly deserved. To the men of Judah, and unto all Israel that are near, &c. To the two tribes of Judah and Benjamin, that are near, by the rivers of Babylon; and to the ten tribes, that are afar off, in the land of Assyria. Confusion belongs not only to the common people of our land, but to our kings, our princes, and to our fathers, who ought to have set a better example, and to have used their authority and influence for the checking of the threatening torrent of vice and profaneness. Neither have we obeyed the voice of the Lord Though we were under infinite obligations to obey him; to walk in his laws Which were all holy, just, and good; which he set before us by his servants the prophets By Moses, and the succession of prophets that followed him; who re-enforced the law of Moses, and gave the people new instructions from God upon emergent occasions.<\/p>\n 9:7 O Lord, {f} righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.<\/p>\n (f) He shows that whenever God punishes, he does it for just cause: and thus the godly never accuse him of rigour as the wicked do, but acknowledge that in themselves there is just cause why he should so treat them.<\/p>\n Daniel proceeded to contrast the righteousness that belongs to God, with the guilt and shame that belonged to His people because they had sinned against Him (Dan 9:7-8). He also compared God’s forgiveness and compassion with Israel’s rebellion (Dan 9:9). Dan 9:10-11 a focus again on Israel’s great sin of disregarding God’s words to her. All of this resulted in Israel’s humiliation among the Gentile nations.<\/p>\n O Lord, righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 9:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22006","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22006","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22006"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22006\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22006"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22006"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22006"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"