The Book of Daniel: Chapter 9

Chapter 9:1-2
{1} In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; {2} In the first year of his reign I Daniel understood by books 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.

"In the first year of Darius." The incident referred to in this context is located in history. It occurred in the first year of the reign of king Darius the Mede. His father was Ahasuerus. He did not receive his throne by hereditary right nor by conquest. It was given to him by Cyrus the conqueror of Babylon. "I understood by books". The reference is to the recognized collection of the Old Testament writings, the Law, and the Prophets. "The word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem" Compare Jeremiah 25:11 f.: Jeremiah 29:10. Jeremiah received the message from God which indicated the duration of the captivity of Judah. The normal condition was for a conquered nation taken into captivity to be lost, but Judah would return to its homeland. Daniel mentions that the desolations of Jerusalem were to continue for seventy years. Jerusalem is used to signify the Jewish nation whose center or capital was Jerusalem. The question arises as to when the seventy years began and when it ended. Some have suggested that the seventy years began with 606 B.C. with the first devastation of Jerusalem. This was when Daniel and his friends were taken captive. The return then took place in 536 B.C. under Ezra’s leadership and by proclamation of Cyrus. As 606 B.C. was not the complete devastation of Jerusalem by Babylon, so 536 B.C. is not the complete return. Each date marked the beginning of a new phase in Jewish history.

Chapter 9:3-15
{3} And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: {4} And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; {5} We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: {6} Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. {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. {8} O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. {9} To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; {10} Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. {11} Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. {12} And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. {13} As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth. {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.

"And I set my face unto the Lord God". This probably indicates that Daniel turned his face toward Jerusalem, where the temple was and God had dwelt. This then would be equal in his mind to turning his face toward the Lord God. "To seek by prayer". Daniel turned to prayer, supplications and fasting, for he seemed to understand that seventy years was nearing its culmination, but the possibility of a fulfillment seemed remote. Daniel turned to the Lord to request that He would bring this prophecy to pass as He had promised. "Sackcloth and ashes". The sackcloth was cloth of a quality used for making sacks. It was a coarse cloth or haircloth. It was used for penance or mourning. Ashes or soot were rubbed on the body including the face as a sign of deep sorrow. "Made my confession". As the context indicates, Daniel included himself with the other Jews. It is not only a confession on his part but also in behalf of the rest of the people. "The great and dreadful God". Daniel realized the power and greatness of God plus His judgment upon those who are disobedient. "Keeping the covenant and mercy". God is faithful in his covenant with man. If there is any want of faithfulness between God and man, it does not begin with God. Man however is so sinful and unfaithful, that God must reward us according to mercy instead of what we personally deserve. This mercy of God is bestowed upon those who love Him and manifest this love by keeping His commandments I John 5:3. In verse five Daniel uses several words to express the unfaithfulness and sin of the people. This is to intensify the idea of man’s unfaithfulness. "By departing from thy precepts and from thy judgments". Precepts refer to commands; laws. Judgments refer to what God judges to be right and hence His laws. In verse six Daniel relates how the Lord gave them another opportunity to obey by sending the prophets who proclaimed God’s message again. However, the people did not listen to the prophets. "O Lord, righteousness belongeth unto thee," Daniel admits that the Lord has been right in his dealings with his people. "But unto us confusion of faces." This means shame of faces and refers to the type of guilt that the Hebrews described as guilt which shows on the face. "As at this day." That is, this is what the people are experiencing at this very time. "To the men of Judah". This refers not only to the men of the tribe of Judah, but to the kingdom which bears that name. "And to the inhabitants of Jerusalem." This city had experienced especially severe judgment for its disobedience, since they had been prominent in the cause of judgment because of their sins. "And unto all Israel". Daniel uses Israel in a somewhat interchangeable manner with Judah. Notice Daniel 1:3 and Daniel 1:6. He seems to use the term Israel in the sense of the whole Israelitish nation who were scattered throughout the world. "Thou hast driven them." Daniel states that God has driven them among the nation. This is an equating of control of world affairs and activities with God, Lev. 26:33. "Because of their trespass." Daniel admits that he recognizes the reason for God’s judgment upon His people. Verse eight restates Daniel’s recognition of God’s justice in judging His people. "To the Lord our God belong mercies and forgiveness." Compassion and forgiveness are with the Lord. " Therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God." The people have not listened to the word of God as revealed in the law of Moses. The law of Moses refers to the Pentateuch. Notice the warnings of Deut. 29:19,20; Deut. 28:15 ff: Lev. 26:14 ff. "And he hath confirmed his words." God had confirmed His word. He had established the trustworthiness of His promises. The Jews had doubted God’s word by their very lives. Man may say that he believes God’s word, but if he does not live in such a manner as to show this, then he does not really believe it. The bringing of judgment can be as much of a fulfillment of a promise as some blessing bestowed. This is an indication that man can expect God to keep His word in regard to the promised judgment upon those who refuse to receive Christ. "For under the whole heaven hath not been done as hath been done upon Jerusalem." This cannot refer simply to the judgment which Israel experienced, because other nations were judged by God and even taken into captivity as in Syria and Israel. However, not in the identical manner. Jerusalem was different because of the nature of the city with the temple and God’s presence and blessing. This was the capital of God’s people. They felt secure as God’s people, but God judged them because they sinned even as he had pagan nations., "All this evil is come upon us: yet made we not our prayer." God sent his judgment upon his people as a form of chastisement to turn them back to the Lord when they came to a realization of their own wickedness. The people did not repent of their sin and seek God’s forgiveness. "Therefore hath the Lord watched upon the evil and brought it upon us." The Lord brought his judgment upon his people because they hardened their hearts instead of repenting. "That has brought thy people forth out of the land of Egypt with a mighty hand." Here Daniel refers to the Lord’s deliverance of the Israelites from Egypt. The Lord sent plagues and destroyed part of Pharaoh’s army in the sea. "And hast gotten thee renown." The deliverance of Israel through the judgment of God upon Egypt, was known among the nations round about. This caused the nations to have a fear of Israel and of the Lord;, Joshua 2:9,10. "As at this day." The Lord was known for his power even in Daniel’s day. Some reasons had been Daniel’s interpretation of the dreams, Daniel’s deliverance in the lion’s den, and the deliverance of the three Hebrew children from the fiery furnace.

Chapter 9:16-19
{15} 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. {16} 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. {17} 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 Lord's sake. {18} 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. {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.

In these verses we find Daniel beseeching the Lord to turn from his wrath and have mercy upon his people. "Thy holy mountain." This refers to the mountain upon which the temple was constructed. "Cause thy face to shine upon thy sanctuary that is desolate for the Lord’s sake." The expression means to look favorably upon. The allusion is perhaps originally to the sun. "For the Lord’s sake." This means for God’s own sake. Daniel realizes and admits that any change in God’s dealing with His people will not come because of their righteousness, but because of His mercy. Daniel pleads that the Lord will not put off the time of His mercy. Daniel states that it is for the Lord’s sake.

Chapter 9:20-23
{20} 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; {21} 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. {22} And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. {23} At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

While Daniel was praying and confessing the sins of the Jews, Gabriel appeared to him. Gabriel flew swiftly to Daniel. He came to Daniel about the time of the evening oblation. This would be about 3:00 P.M. As soon as Daniel began to pray, a command was given to Gabriel to go to Daniel, because he was greatly beloved.

Chapter 9:24-27
{24} Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. {25} Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. {26} And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. {27} And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

"Seventy weeks." The literal translation of this expression is "seventy sevens." The word translated as sevens may mean days or it may mean years. The meaning then is seventy times seven days or seventy times seven years. It is evident that this means seventy times seven years because of the fulfillment. This makes a period of 490 years. However, to be able to use this prophecy of dates, one must know the starting date for this prophecy. In verse twenty four it tells us what is included in this period of 490 years. "To finish the transgression and to make an end of sin." It must be borne in mind as we notice in the announcement by Gabriel that these events mentioned have to do with the Jews and the holy city. These are not prophecies for the Gentiles. The victory over sin, transgression and iniquity was to come through the death of Christ. "Bring in everlasting righteousness." Notice Romans 11:26 and Jeremiah 33:14-16 where we are told that, when Christ comes again to set up His kingdom, He will bring in everlasting righteousness in regard to the Jews. And to anoint the Holy of Holies in another temple according to Gaebelein. The starting date for the prophecy is set at the decree to rebuild Jerusalem. There is some question as to what decree is meant. Is this the decree of Cyrus in 536 B.C. to rebuild the temple? Or is it the decree given by Artaxerxes in his twentieth year as seen in Nehemiah 2:1?. The first date of 536 B.C. would hardly fit the requirement for the command was to rebuild the temple. Therefore the prophecy would begin in the twentieth year of Artaxerxes or 445 B.C.. The first date set or established would come in seven weeks or 49 years. This was the rebuilding of Jerusalem. History shows that this was accomplished in 49 years. The next date established would be unto the Messiah the prince and the cutting off of the prince. This would be 69 weeks. Following the cutting off of the Messiah there would come one who would destroy the city and the sanctuary. He would confirm the covenant with many for one week or seven years. After 3 1/2 years or in the midst of the week he would cause the sacrifices to cease. This would mean that the sacrifice would be stopped for 3 1/2 years. This prince is identified with the little horn of Daniel 7. This portion of scripture is very difficult. Its interpretation must almost totally be explained by other portions of scripture and theories of men. Therefore, I believe that one must be careful about developing ones eschatology from such an obscure portion.