Dan. 9 Daniel, considering the time of the captivity, Dan. 9:1–2, maketh confession of his people’s sins, Dan. 9:3–15, and prayeth for the restoration of Jerusalem, Dan. 9:16–19.

In the first year of Darius; that is, immediately after the overthrow of the kingdom of Babylon, which was also the year of the Jews’ deliverance from their seventy years’ captivity; therefore punctually here set down.

Understood by books; by sacred books, both of Jeremiah the prophet, Jer. 25:11–12, Jer. 29:10; so also the Pentateuch, which he had, as is plain, Dan. 9:10–13;c.

Observe two things: 1. That deep revolting, and deep afflictions, call for deep and solemn humiliation. 2. God’s decrees and promises do not excuse us from duty and prayer, but include it and require it.

By this it appeared he prayed in faith, to the true God, and his God. 2. He made confession of sin when he prayed for deliverance, because hereby he justified God in the captivity of his people. 3.

As if he had said, We are not only sinners, but our sin is wickedness aggravated to the height: thus much the gradation here intimates, by doing wickedly and rebelling.

For God to send his prophets to his people was their high privilege, and the highest act of favour to them, and of his authority over them, for they were God’s ambassadors, and came to them in the Lord’s name; and therefore their sin and punishment was the greater.

Here the prophet, after he had arraigned himself and his people upon their guilt, passeth judgment; for in this case every true penitent sits in judgment, and proceeds judicially, that is, solemnly and impartially; for he judgeth for God, and proceeds according to God’s law, and conscience is…

How did God show himself merciful, when he punished them so severely? Answ. 1. Because it was less than their sin deserved, for it was rebellion. 2. Because their punishment was God’s chastisement, which to his people is an act of love and mercy, as you see, Heb. 12:6–9. 3.

To be large in, 1. Confession of sin, especially in a day of humiliation, is no vain repetition, for we offend commonly in being slight and perfunctory in our confessions; and God will have all out, and make us own it. 2.

1. When sin is epidemical, it is sad and fatal to a nation, as in Ps. 14:3, Rom. 3:12; so a deluge of sin brought a deluge of judgment, Gen. 6:13, Gen. 6:17. 2. This makes the gap great, and leaves none to stand in it. Then the curse comes upon a people, i.e.

He hath confirmed his words which he spake against us: by this it appears that God’s judgments threatened against sin are to be feared, because of the great and terrible God, Dan. 9:4, Deut. 7:9–10, Neh. 1:8.

As it is written in the law of Moses: see Lev. 26:14–39. The sum of all is, As the Lord threatened and forewarned us long ago, so it is come to pass this day upon us, because we took no warning, we understood not, but sinned and returned not.

Therefore hath the Lord watched: this notes, 1. God’s taking notice of all their ways, even while men sleep in carnal security, and dream of no danger. 2. God’s watching here notes the fit ways that he always takes to punish sinners. 3.

Daniel mentions this deliverance now, that God would please to put forth the same power in this deliverance out of Babylon, according to his promise, Ps. 80:8, Jer. 16:14, Jer. 23:7; this lie grounds his faith upon, Jer. 32:13, read thence to the end. 1.

As if he had said, Lord, according to thy righteousness thou hast punished thy people, as they justly deserved; now also, according to thy mercies, which is the other part of thy righteousness, save thy people, though they deserve it not. See Ps. 143:1–2.

1. Here the prophet is most concerned for the sanctuary, and place of worship, a type not only of the church, and the worship of God, but also of Christ; because in all these the Lord is greatly concerned in honour, especially considering, 2.

Observe here, 1. How he entitles God to the city for his name. It was the city of God, Ps. 48:1–2, Ps. 48:8, Jer. 25:29. It is a good argument in prayer to entitle ourselves to God; yea, to interest God to ourselves, and to our cause. Observe, 2.

Here, 1. We have the effectual fervent prayer of a righteous man prevailing: he never gave over till he got it. 2. The Lord allows and loves importunity in prayer. 3. He and the people of God were under a sore trial, for the seventy years’ captivity were expired.

1. By this we see Daniel used vocal prayer, pouring out his soul. 2. That the saints in prayer do parley with God; it is a humble, and holy, and fervent unbosoming our soul to God. 3.

That is, to make thee know great and secret things concerning the city and sanctuary of Jerusalem, of the rebuilding of it, and of the Messiah, &c.

The commandment came forth: this thing was decreed before in God’s counsel; but not divulged, or ordered to be proclaimed, till Daniel petitioned. Greatly beloved, Heb. a man of desires, i.e. dear to God, Luke 1:28.

Seventy weeks: these weeks are weeks of days, and these days are so many years; though neither days, nor months, nor years are expressed, (which makes it somewhat the more obscure,) but weeks only.

Know therefore and understand, i.e. by deep consideration, upon a due search of reason, and comparing of things, and minding what the angel saith. Seven weeks from the publication of the edict, whether of Cyrus or Darius, to restore and to build, we shall see anon.

After the threescore and two weeks. i.e. after the seven before, and after the sixty-two that followed them, which all make up sixty-nine, referring the angel’s seventy weeks, which is nothing though no week more be described, because it makes up the number a round number, after the Jewish manner…

He: this he is not Titus making truce with the Jews, which he did not, though he endeavoured to persuade them that he might spare them. I say then with Graser, Mede, and others, that this he is the Messiah, and the covenant he confirms is the new testament or covenant, called therefore the covenant…