19<\/strong>. hear forgive<\/em> ] The combination is, no doubt, suggested by 1Ki 8:30<\/span> b<\/em>, 34<\/span>, 36<\/span>, 39<\/span>.<\/p>\n hearken<\/em> ] attend<\/strong>, as the word is often rendered in the Psa 17:1<\/span>; Psa 55:2<\/span>; Psa 61:1<\/span>; Psa 86:6<\/span>; Psa 142:6<\/span>.<\/p>\n and do<\/em> ] cf. Jer 14:7<\/span>, ‘though our iniquities testify against us, O Jehovah do<\/em> for thy name’s sake’: see also on Dan 8:12<\/span>.<\/p>\n defer not: for thine own sake, O my God<\/em>, because<\/strong>, &c. (R.V.). The Hebrew accentuation places the main break in the verse at defer not<\/em>.<\/p>\n defer not<\/em> ] as Psa 40:17<\/span> (= Psa 70:5<\/span>: in A.V., R.V., make no long tarrying<\/em>).<\/p>\n for thine own sake<\/em> ] see on Dan 9:17<\/em><\/span>, end<\/em>.<\/p>\n because<\/strong> thy name<\/em> hath been called over<\/strong> thy city and thy people<\/em> ] see on Dan 9:18<\/em><\/span>.<\/p>\n O Lord, hear … – <\/B>The language in this verse does not require any particular explanation. The repetition – the varied forms of expression – indicate a mind intent on the object; a heart greatly interested; an earnestness that cannot be denied. It is language that is respectful, solemn, devout, but deeply earnest. It is not vain repetition, for its force is not in the words employed, but in the manifest fervour, earnestness, and sincerity of spirit which pervade the pleading. It is earnest intercession and supplication that God would hear – that he would forgive, that he would hearken and do, that he would not defer his gracious interposition. The sins of the people; the desolation of the city; the promises of God; the reproach that the nation was suffering – all these come rushing over the soul, and prompt to the most earnest pleading that perhaps ever proceeded from human lips.<\/P> And these things justified that earnest pleading – for the prayer was that of a prophet, a man of God, a man that loved his country, a man that was intent on the promotion of the Divine glory as the supreme object of his life. Such earnest intercession; such confession of sin; such a dwelling on arguments why a prayer should be heard, is at all times acceptable to God; and though it cannot be supposed that the Divine Mind needs to be instructed, or that our arguments will convince God or influence him as arguments do men, yet it is undoubtedly proper to urge them as if they would, for it may be only in this way that our own minds can be brought into a proper state. The great argument which we are to urge why our prayers should be heard is the sacrifice which has been made for sin by the Redeemer, and the fact that he has purchased for us the blessings which we need; but in connection with that it is proper to urge our own sins and necessities; the wants of our friends or our country; our own danger and that of others; the interposition of God in times past in behalf of his people, and his own gracious promises and purposes. If we have the spirit, the faith, the penitence, the earnestness of Daniel, we may be sure that our prayers will be heard as his was.<\/P><\/p>\n Verse 19. Thy city and thy people are called by thy name.<\/B><\/I>] The holy city<\/I>, the city of the great King<\/I>. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet’s earnestness.<\/P> <\/p>\n Here, <\/P> 1. We have the effectual fervent prayer of a righteous man prevailing: he never gave over till he got it. <\/P> 2. The Lord allows and loves importunity in prayer. <\/P> 3. He and the people of God were under a sore trial, for the seventy years captivity were expired. Therefore he saith, Defer not now, Lord, it is high time for thee to have mercy upon Zion, yea, the set time is come: Lord, hear for thine own sake, though not for ours. What! hast thou forgotten? O Lord, remember. <\/P> <\/p>\n 19.<\/B> The short brokenejaculations and repetitions show the intense fervor of hissupplications. <\/P> defer not<\/B>He impliesthat the seventy years are now all but complete. <\/P> thine own sake<\/B>oftenrepeated, as being the strongest plea (Jer14:21<\/span>).<\/P><\/p>\n O Lord, hear; O Lord, forgive<\/strong>,…. 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:<\/p>\n O Lord, hearken, and do<\/strong>; not only listen to what has been said, and give an answer by speaking, but work salvation and deliverance:<\/p>\n defer not, for thine own sake, O my God<\/strong>; these words seem to be directed to Christ the Son of God, and who is the true God, and the God of his people; who is three times in this verse before called Adonai, for whose sake prayer and supplication were made, Da 9:17<\/span> and here again, for his own sake, he is entreated not to “defer” the fulfilment of the promise of delivering the Jews from their captivity in Babylon, the seventy years being now up, or just expiring; and also that he would not defer his own coming for the redemption of his people, which no doubt Daniel had in his mind, and was wishing and waiting for:<\/p>\n for thy city and thy people are called by thy name<\/strong>; Jerusalem, the city of the great King, Christ, and a type of his church and people, who are also called by his name, and call upon him.<\/p>\n Here vehemence is better expressed, as I have previously observed. For Daniel does not display his eloquence, as hypocrites usually do, but simply teaches by his example the true law and method of prayer. Without doubt, he was impelled by singular zeal for the purpose of drawing others with him. God, therefore, worked in the Prophet by his Spirit, to render him a guide to all the rest, and his prayer as a kind of common form to the whole Church. With this intention, Daniel now relates his own conceptions. He had prayed without any witness, but he now calls together the whole Church, and wishes it to become a witness of his zeal and fervor, and invites all men to follow this prescription, proceeding as it does not from himself but from God. O Lord, hear, says he; and next, O Lord, be propitious By this second clause he implies the continual and intentional deafness of the Almighty, because he was deservedly angry with the people. And we ought to observe this, because we foolishly wonder at God’s not answering our prayers as soon as the wish has proceeded from our lips. Its reason, too, must be noticed. God’s slowness springs from our coldness and dullness, while our iniquities interpose an obstacle between ourselves and his ear. Be thou, therefore, propitious, O Lord, that thou mayest hear. So the sentence ought to be resolved. He afterwards adds, O Lord, attend By this word Daniel means to convey, that while the people had in many ways and for a length of time provoked God’s anger, they were unworthily oppressed by impious and cruel enemies, and that this severe calamity ought to incline God to pity them. O Lord, therefore, he says, attend and do not delay Already God had cast away his people for seventy years, and had suffered them to be so oppressed by their enemies, as to cause the faithful the utmost mental despondency. Thus we perceive how in this passage the holy Prophet wrestled boldly with the severest temptation. He requests God not to delay or put off. Seventy years had already passed away since God had formally cast off his people, and had refused them every sign of his good will towards them. <\/p>\n The practical inference from this passage is the impossibility of our praying acceptably, unless we rise superior to whatever befalls us; and if we estimate God’s favor according to our own condition, we shall lose the very desire for prayer, nay, we shall wear away a hundred times over in the midst of our calamities, and be totally unable to raise our minds up to God. Lastly, whenever God seems to have delayed for a great length of time, he must be constantly entreated not to delay He next adds, For thine own sake, O, my God. Again, Daniel reduces to nothing those sources of confidence by which hypocrites imagine themselves able to obtain God’s favor. Even if one clause of the sentence is not actually the opposite of the other, as it was before, yet when he says, for thy sake, we may understand the inference to be, therefore not for our own sakes. He confirms this view by the remainder of the context, For thy sake, O my God, because thy name has been invoked upon thy city, says he, and upon thy people We observe, then, how Daniel left no means untried for obtaining his request, although he relied on his gratuitous adoption, and never doubted God’s propitious feelings towards his own people. He finds indeed no cause for them either in mortals or in their merits, but he wishes mankind perpetually to behold his benefits and to continue steadfast to the end. It follows: — <\/p>\n “O Lord, hear. O Lord, forgive. O Lord, listen and act, and do not put it off, for your own sake, O my God, because your city and your people are called by your name.”<\/p>\n Daniel’s prayer was becoming more fervent. His pleading increased, ‘hear, forgive, listen, act, do not put off’. His desperation is apparent. He would not take no for an answer, for he was deeply concerned for God’s reputation. The Lord must act for His own name’s sake, for the vindication of His name by restoring the city and the people which were called by His name.<\/p>\n Gabriel Appears With The Promise That God Will Fully Bring About His Purposes, But It Will Not Be Within Seventy Years But Within Seventy ‘Sevens’.<\/p>\n At this point deliverance for Israel was already in motion. In this first year of Cyrus the edict would be proclaimed which allowed Israel to return to Jerusalem and rebuild their temple (Ezra 1<\/span>). The same would happen to many other nations. It was Cyrus’ policy. Indeed he restored many gods to their homelands from which Nabonidus had removed them, and in Israel’s case commanded that the temple vessels, stolen by Nebuchadnezzar, should be restored to them.<\/p>\n But while man was concerned for the city and the temple, God’s concern was for greater things. His vision far exceeded that of Daniel. The city and temple were secondary, indeed would eventually be put out of the way. What mattered was the final fulfilment of history in the establishing of the Rule of God in righteousness. And graciously He recognised that that was indeed the end that Daniel really intended without fully understanding it. He would grant him the greater blessing.<\/p>\n Dan 9:19 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.<\/p>\n Ver. 19. O Lord, hear; O Lord, forgive.<\/strong> ] This was to pray, yea, this was to strive in prayer; Luk 13:12 to strive, as those of old did, in the Grecian exercises, some whereof were with fists and bats; to strive and struggle, even to an agony, as the Greek word signifieth, and as the Lord Christ did, who, “being in an agony, prayed yet the more earnestly”; <\/em> , <\/em> Luk 22:44 he sweat and sweltered out, as it were, his soul, through his body in prayer. Be we now “followers herein of Christ as dear children,” and of Daniel here, who is a worthy pattern to pray by. Cold suitors, who want the aspiration of the spirit to pronounce Shibboleth, do but beg a denial. <\/p>\n <\/p>\n O Lord, hearken and do; defer not.<\/strong> ] This is coelum tundere, preces fundere, misericordiam extorquere,<\/em> a<\/em> as those primitive Christians did; to bounce at heaven gates, to tug hard with God, to wring the blessing out of his hands, who looks to be importuned, and counts it for a kindness to be asked forgiveness, as Ambrose b<\/em> saith of Theodosius the emperor. <\/p>\n<\/p>\n a<\/em> Tertul. <\/p>\n b<\/em> Beneficium se putabit accepisse, cum rogaretur ignoscere.<\/em> – Ambr., Orat. de Exit. Theod.<\/p>\n do = perform [it]. <\/p>\n Dan 9:19<\/p>\n Dan 9:19 O Lord,H136 hear;H8085 O Lord,H136 forgive;H5545 O Lord,H136 hearkenH7181 and do;H6213 deferH309 not,H408 for thine own sake,H4616 O my God:H430 forH3588 thy cityH5892 and thy peopleH5971 are calledH7121 by thy name.H8034 <\/p>\n Dan 9:19 <\/p>\n “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.”<\/p>\n “for thy city and thy people are called by thy name”<\/p>\n Daniel is undoubtedly referring to Jerusalem which was the capitol city of Judah and was where the temple was. The Meaning of Jerusalem is considered by many scholars to be the city of Salem, or of peace. The oldest form of the name is “Uru-sa-lim”. The Psalmist identifies Salem with Jerusalem in Psa 76:1-2, “In Judah is God known: his name is great in Israel. In Salem also is his tabernacle, and his dwelling place in Zion”. God is identified with the city of Jerusalem by name. <\/p>\n In 1Ki 8:22-53 and 2Ch 6:14-42, we have two accounts of a prayer to God by Solomon. The temple he built had been finished and the Israelites had brought the ark of the covenant to the temple and were worshipping God. Upon completion of the ceremonies, the “glory of the LORD had filled the house of God” (2Ch 5:14), to such a degree that “the priests could not stand to minister”. At this time Solomon offered his prayer to God. In both accounts of Solomon’s prayer, he made a reference to the temple as “this house, which I have builded” and that is was “called by thy name” (1Ki 8:43, 2Ch 6:33). The temple was referred to as the “temple of God” or the “house of God” numerous times in scripture. <\/p>\n In scripture the Israelites were referred to as the God’s children in a variety of different forms. The psalmist called them the “children of the most High” (Psa 82:6). The prophet Hosea in 1:10, “sons of the living God”. God desired them to call refer to Him as their “Father”, Jer 3:19. The term of children of God is used 9 times in the New Testament and the term “children of Israel” occurs 644 times in the old testament. The name “Israel” means “prince with God”. <\/p>\n The study of God putting His name on His possessions and His people is an exhaustive study in itself. However, a rudimentary study of this topic reveals immediately that God wants His people and His possessions to be named after Him. This is evidence that God considers His possessions valuable enough to wear His name. One does not put one’s name on things they do not want their name associated with. God wants the association of His people and He wants them to be identified with Him by name. <\/p>\n Isaiah wrote concerning the name of God in Isa 42:8, “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images”.<\/p>\n Not only does God desire that His possessions bear His name, He indicates in Isaiah that He will not allow any glory due Him to go to another. This includes the name worn by His people and on His city and on His temple. The application we can make for today is that God’s unchanging nature demands the same of us today. God’s name needs to be on His house. God’s name needs to be worn by His people and no other. Christians today are identified by the name they wear. It was prophecied in Isa 62:2, “And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name” and fulfilled by inspiration in Act 11:26, “…And the disciples were called Christians first in Antioch”. <\/p>\n Jesus Christ, being the only begotten Son of God, was God, manifested in flesh on the earth. When we call ourselves Christians today, we are identified with God. We wear on ourselves the name of God. This name was important enough that it was mentioned in prophecy, and it was fulfilled. Paul condemned the Christians in Corinth for identifying themselves with the names of men, “Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided ? was Paul crucified for you? or were ye baptized in the name of Paul?” (1Co 1:12-13). If we want to be assured of living our lives as God’s children, then we must identify ourselves as such by name, wearing no other, identified with no other and serving no other; Christians only and only Christians and the body of Christ, which is the church should likewise bear God’s name. <\/p>\n Even a basic study of this topic reveals that God is possessive of His children and jealous of them wearing any other name. Let us be sure that we honor His wishes and give all the glory due His name, to Him, where it rightfully belongs and try to live our lives in such a way, that we glorify Him and only Him, and that He will be proud to let us wear His name and likewise proud to have His name upon us. <\/p>\n forgive: Num 14:19, 1Ki 8:30-39, 2Ch 6:21, 2Ch 6:25-30, 2Ch 6:39, Amo 7:2, Luk 11:8 <\/p>\n defer: Psa 44:23-26, Psa 74:9-11, Psa 79:5, Psa 85:5, Psa 85:6, Psa 102:13, Psa 102:14, Isa 64:9-12 <\/p>\n thine: Psa 79:8-10, Psa 102:15, Psa 102:16, Psa 115:1, Psa 115:2, Jer 14:7, Jer 14:20, Jer 14:21, Eze 20:9, Eze 20:14, Eze 20:22, Eze 36:22, Eze 39:25, Eph 1:6, Eph 1:12, Eph 3:10 <\/p>\n for thy: Dan 9:18, Psa 79:6, Isa 63:16-19, Jer 14:9, Jer 25:29 <\/p>\n Reciprocal: Gen 24:45 – before Exo 32:32 – if thou Lev 26:41 – and they Num 6:27 – put my Deu 9:28 – Because Deu 28:10 – called 1Ki 8:34 – forgive the sin 2Ch 6:5 – my name 2Ch 30:18 – The good Job 23:4 – fill my mouth Psa 7:1 – O Psa 17:1 – attend Psa 79:9 – purge Psa 103:10 – dealt Eze 36:32 – for your Dan 9:17 – for Joe 2:17 – Spare Amo 9:12 – which are called by my name Mat 6:7 – repetitions Mat 6:12 – forgive Luk 5:21 – Who can Luk 7:42 – he Luk 11:4 – forgive us Luk 18:13 – God Rom 12:12 – continuing Eph 1:7 – the forgiveness Jam 5:11 – the Lord is<\/p>\n Dan 9:19. This verse is an excellent example of a supplication made to God. That word is a stronger one than merely praying or asking for a favor. It consists in expressions of deep and earnest entreaty, made impressive by repetitions of terms that indicate great humility and a profound sense of helplessness. And again the prophet portrays more concern for the dignity of the name of God than for any personal favor for himself or his people.<\/p>\n 9:19 O Lord, hear; O Lord, forgive; O Lord, {o} hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.<\/p>\n (o) Thus he could not content himself with any vehemency of words: for he was so led with a fervent zeal, considering God’s promise made to the city in respect of his Church, and for the advancement of God’s glory.<\/p>\n 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. 19. hear forgive ] The combination is, no doubt, suggested by 1Ki 8:30 b, 34, 36, 39. hearken ] attend, as the word is … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 9:19”<\/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-22018","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22018","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=22018"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22018\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22018"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22018"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22018"}],"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: English Annotations on the Holy Bible by Matthew Poole<\/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: 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: 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: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"