Daniel 9
Notes
Transcript
Daniel’s Prayer
Daniel’s Prayer
1 In the first year of Darius the son of Ahasuerus, by descent a Mede, who was made king over the realm of the Chaldeans—
2 in the first year of his reign, I, Daniel, perceived in the books the number of years that, according to the word of the Lord to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.
3 Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes.
4 I prayed to the Lord my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments,
5 we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules.
6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.
7 To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you.
8 To us, O Lord, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you.
9 To the Lord our God belong mercy and forgiveness, for we have rebelled against him
10 and have not obeyed the voice of the Lord our God by walking in his laws, which he set before us by his servants the prophets.
11 All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him.
12 He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem.
13 As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the Lord our God, turning from our iniquities and gaining insight by your truth.
14 Therefore the Lord has kept ready the calamity and has brought it upon us, for the Lord our God is righteous in all the works that he has done, and we have not obeyed his voice.
15 And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly.
16 “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us.
17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate.
18 O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy.
19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.”
These first 19 verses covers Daniel’s intercessory prayer for the nation of Israel. Daniel received this revelation in the first year of Darius the Mede (ca. 538 B.C.). Thus the events of this chapter transpired approximately twelve years after Daniel’s second vision recorded in chap. 8. If taken captive about age fifteen in 605 B.C., he would have been over eighty years of age in 538 B.C.
In the first year of Darius’s reign, Daniel searched “the Scriptures.” The “Scriptures” which were the sacred Hebrew writings available in Daniel’s day of which the prophecy of Jeremiah was a part.
“According to the word of the LORD given to Jeremiah the prophet” is a strong affirmation of verbal inspiration. The writer of Daniel believed that the sacred Scriptures, in this case the prophecies of Jeremiah, were the very words of God delivered to the world through a human instrument. Lacocque observes: “What Jeremiah wrote … is only a copy of what the divine tablets contain. There is no place for an error by the prophet.” “That the desolation of Jerusalem would last” is literally “to completely fill up the desolations of Jerusalem.” Jerusalem would lie in ruins until its inhabitants experienced the full measure of the discipline of Yahweh; then they would return and rebuild the city after “seventy years.”
11 This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years.
12 Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, declares the Lord, making the land an everlasting waste.
10 “For thus says the Lord: When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my promise and bring you back to this place.
Daniel’s prayer did not consist of a few insincere words uttered before falling asleep at night. He prayed fervently to the Lord with a determined heart. “I turned” literally reads, “I gave my face.” Daniel determined to look to God in prayer until the Lord gave him an answer. “Fasting” demonstrated the prophet’s deep concern to God; being clothed in “sackcloth” (coarse, rough cloth) and sitting in “ashes” were expressions of humility that commonly accompanied fasting.
This prayer is a model for believers today as they approach God. After a brief introduction it proceeds with adoration of the Lord, is followed by confession of personal and national sin, and concludes with the prophet’s petition). Here is the proper order, for only after the Lord is praised and sin confessed is the believer qualified to offer requests to the holy God.
There is emphasis placed on the word “prayed” showing the urgency of the request from Daniel to the Lord - Yahweh - Israel’s God. Daniel addressed Yahweh as “my God”—the basis upon which he was able to approach the Lord with his requests. He was a child of God. Specifying Yahweh as “my God” also emphasizes that Daniel rejected the false idols of Babylon; his God was Yahweh.
Daniel praised and adored his great God. He began by emphasizing Yahweh’s sovereignty, addressing him as “Lord” (ʾădōnāy) and then calling Yahweh the “great and awesome God.” “Awesome” (nôrāʾ) comes from a Hebrew root that means “to fear,” and thus the word means “one who inspires fear.” God’s greatness and power produce awe and wonder as frail human beings survey his works.
Yahweh’s faithfulness is set forth as Daniel referred to him as the One “who keeps his covenant of love with all who love him and obey his commands.” Since the point of Daniel’s prayer is that the Jews might return to their land and continue as a nation, the Abrahamic “covenant” must be in view, for it was in this covenant that God specifically promised Abraham a land and national existence for his descendants, Israel (cf. Gen 12:1–3; 15:18–21).13 The “love” (ḥesed) is that loyal love of God by which he faithfully keeps his promises to his people, in this case, those of the covenant.
Daniel began to pour out his heart to God as he confessed his sin and the sin of his people Israel. Though he identified himself with his people, Daniel certainly had not been part of the rebellious majority who had brought the wrath of God upon the nation.
Six different aspects of Israel’s sin are set forth in vv. 5–6. Israel had “sinned or missed the mark,” “done wrong,” “been wicked,” “rebelled,” “turned away” from Yahweh’s commands and laws and had “not listened” to Yahweh’s prophets.
Yahweh had graciously sent his “servants the prophets” to exhort the people of Israel and their leaders to repent of their sin, but they refused to listen. Not all turned from the Lord, of course. The prophets were faithful, and others like Daniel and his friends remained true to the covenant. Nevertheless the nation as a whole—“our kings, our princes and our fathers [ancestors], and … all the people of the land”—had turned its back upon God.
Daniel contrasted the righteousness of the Lord with the unfaithfulness of Israel. The contrast between Yahweh and Israel is emphatic in the Hebrew, which reads, “To you, O Lord, is the righteousness, but to us is shame of face.” All of the Jews suffered this disgrace—“the men of Judah and people of Jerusalem and [or “even”] all Israel.” None escaped.
Even though Israel had “rebelled” (mārad) against him, there was yet hope because the sovereign Lord is “merciful” and “forgiving.” All persons have rebelled against God to varying degrees and need his mercy and forgiveness to be made right with him.
Just as God had sworn, the curse had been “poured out” upon the nation like a flood. Hundreds of years earlier it had been written in the “Law of Moses” (v. 11) as a warning to Israel to remain faithful to the covenant. In Deut 28:15ff. the contents of this curse are recorded.
15 “But if you will not obey the voice of the Lord your God or be careful to do all his commandments and his statutes that I command you today, then all these curses shall come upon you and overtake you.
It included poor crops, infertility, disease, lack of rain, defeat before enemies, and the most terrible penalty of all, expulsion from the land of Canaan. Daniel concluded by again stating that the curse had come upon Israel because of its sin against God.
Daniel began his petition by calling on the Lord as the God of the exodus from Egypt (cf. Josh 24:17). The reference to the exodus apparently was intended to call attention to Yahweh’s role as the covenant-keeping God who delivered Israel from Egypt in order to fulfill his covenant promises to Abraham and to establish his reputation (“name”) among the nations. Now in spite of Israel’s sin the prophet was pleading with God to remember these promises and reestablish the nation of Israel.
Verse 16 declares that the basis of Daniel’s plea was the righteousness of God (“in keeping with all your righteous acts”). “Righteous acts” here refer to Yahweh’s “just actions.” The point is that justice had been served. Israel had been punished for their sins, and now it would be right (“just”) for God to restore the nation. The prophet quickly acknowledged that although Jerusalem was Yahweh’s special city, its desolation was due to Israel’s sin, not to any flaw in the character of Yahweh or a lack of power on his part. Daniel called on God to “look with favor” - asking that the temple be rebuilt for the Lord.
Now Daniel passionately pleaded with God to “give ear” (lit., “turn” or “bend your ear”) and “hear” his request. The picture is of a person bending the ear in order to hear more clearly. God was being asked to listen intently to the prophet’s prayer (and possibly also to the insulting words being spoken about Yahweh by the heathen). The Lord was then implored to “open” (“open please!”) his eyes and observe the plight of the Jewish people and the condition of Jerusalem. These “requests” were not based on the fact that the Jewish people were “righteous” (lit., “our righteous acts”) because they were not. Daniel’s appeal to the heavenly judge is predicated upon the abundant “mercy” (raḥǎmîm) of God.
In his closing, God is addressed “O Lord” three times in this verse, emphasizing his sovereign power and ability to answer this prayer. Daniel pleaded with the Lord to “listen,” “forgive,” “hear,” and “act.” God
Gabriel Brings an Answer
Gabriel Brings an Answer
20 While I was speaking and praying, confessing my sin and the sin of my people Israel, and presenting my plea before the Lord my God for the holy hill of my God,
21 while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the first, came to me in swift flight at the time of the evening sacrifice.
22 He made me understand, speaking with me and saying, “O Daniel, I have now come out to give you insight and understanding.
23 At the beginning of your pleas for mercy a word went out, and I have come to tell it to you, for you are greatly loved. Therefore consider the word and understand the vision.
Before Daniel finished his prayer, God sent an answer. Daniel pointed out that this was the same angel who had visited him in his “earlier vision” (cf. 8:15–16). Apparently Gabriel was the chief angel for divine communication.
The angel “instructed” (bîn) Daniel and said that he had come “to give insight” (śākal) and “understanding” (bînâ) concerning his request. “As soon as” Daniel had begun to pray, “an answer was given” by the Lord, which Gabriel had come to deliver. Daniel’s fervent prayer, humble spirit, and commitment (fasting, v. 3) touched the heart of God. The pronoun “I” is emphatic in the Hebrew, stressing the fact that God sent one of his most important angels, Gabriel, to relay the message to the prophet. It also seems to indicate that Gabriel came in person, not in vision.
Vision’s Meaning Given
Vision’s Meaning Given
24 “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place.
25 Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time.
26 And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.
27 And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”
Behind all biblical uses of seven lie the seven days of creation. Thus the return from Exile is not simply a new Exodus, but a new creation and thus foreshadows the end time.
During the seventy sevens, six things will occur:
• Rebellion will be finished.
• An end to sin is to be made.
• Atonement for iniquity will take place.
• Everlasting righteousness is to be brought in.
• Vision and prophecy will be sealed up.
• The most holy place or Holy One will be anointed.
Anyone with even limited knowledge and understanding of the Bible and the Christian faith could read this and immediately respond, “This is talking about Jesus and what he did for us.” During the seventy weeks, sin is dealt with once and for all by means of atonement when “an Anointed One, the ruler” is cut off, crucified after sixty-nine weeks (vv. 25–26). His atoning sacrifice is God’s final word and will usher in everlasting righteousness through the anointing of the most holy place—perhaps a future temple like that described in Ezekiel 40–48, or possibly the Holy One Jesus who constitutes a new temple himself and in his body, the church (John 2:18–21; 1 Cor 3:16; Eph 2:19–21). Regardless, sin is coming to an end! The anointed ruler and his work of atonement will see to it.
focuses on three events that take place during the 490 years: The first is the rebuilding of Jerusalem (v. 25) during the first seven weeks, or forty-nine years. The second is the coming and death of Messiah (v. 26) during the seven plus sixty-two weeks, or 483 years. And the third is the persecution by the antichrist (the coming ruler of the people) and his defeat (v. 27) in the final or seventieth week.
In verse 25 Daniel is told to know and understand that “from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks” (ESV; i.e., forty-nine years).
This “going out of the word” or “issuing of the decree” is probably a reference to the decree of Artaxerxes I to Ezra in 458 BC or a second decree of Artaxerxes I to Nehemiah in 445/444 BC. Though dogmatism is unwarranted, I favor the 458 BC date as the correct beginning point for the seventy sevens. The temple, city, and walls would be rebuilt, but troubles would accompany the rebuilding every step of the way—especially during the first forty-nine years as the book of Nehemiah makes clear.
Verse 26 then informs us that after the sixty-two weeks (plus the prior seven, equaling sixty-nine weeks, or 483 years), the anointed ruler, the Messiah, “will be cut off and will have nothing.” If 458 BC is correct, 483 years brings us to ca. AD 26–27—the time of Christ and the beginning of his public ministry. This is a remarkable prediction and fulfillment. What amazing accuracy!
Then, sometime after the sixty-ninth week, probably a short time, Messiah is cut off and left with nothing (9:26a). He is put to death and appears to be “cut off from the land of the living” (Isa 53:8). James Boice summarizes well our text at this point:
By whatever set of calculations one makes, the point is that by the end of the sixty-nine weeks of years [or shortly after] the great work of the atonement of the Lord Jesus Christ for sin should be completed. Messiah has been rejected. Judgment follows from what Gabriel calls “the people of the coming ruler.”
Verse 27 deals with the seventieth week, the last seven years of history prior to the coming of God’s kingdom in its full and glorious manifestation. It begins when he, the ruler of verse 26, makes “a firm covenant with many for one week” (v. 27). Typified by Titus, this is the antichrist, the little horn of Daniel 7:8. He is a deceiver and persecutor of God’s people. The antichrist, or the coming ruler, makes this “firm covenant” with many. This is probably a reference to the Jewish people (though some identify this group more specifically as either unbelieving Jews or even true believers). At the midpoint of the time period (three and a half years), he apparently breaks the covenant and puts an end to sacrifice and offering. Worship of the true God, or anyone other than him, is outlawed and forbidden (see Rev 13). The phrase “And the abomination of desolation will be on a wing of the temple” most likely speaks of the spreading of abominations in the context of idolatry. This will continue but not forever. It will continue “until the decreed destruction is poured out on the desolator”—until God stops it and in the process pours out his judgment and wrath on the antichrist.
Daniel sees from Jeremiah that exile will last seventy years. Therefore, he prays a prayer of repentance and confession to ready the people for a return home, and he pleads with God to act mercifully for his glory in rescuing his people from their sin and exile (9:1–19). God answers Daniel by sending Gabriel to give a prophetic revelation. Gabriel tells Daniel that exile will actually last seventy times seven years, or four hundred ninety years, and exile will not end until the Messiah comes and is crucified—that is when sin will finally be dealt with and righteousness will be brought in. After that, in the final “week” of human history, the antichrist will come, bringing in the great tribulation and desecrating the holy city. But he will be defeated as Daniel 7 and 9 prophesy. There is an already/not-yet reality in this prophecy. There is significant mystery, but there are also divine certainties we can all agree on.
The text predicts the coming of the Messiah, Jesus of Nazareth, who will abolish sin and establish everlasting righteousness by being “cut off,” executed on a Roman cross. And he will come exactly when God promised he would in one of the most amazing prophecies in the whole Bible. Following his death, the city of Jerusalem and the temple will be destroyed, which it was in AD 70 under the Roman general Titus. As Jesus taught in the Olivet Discourse of Matthew 24, this tragic event anticipates and typifies the end of this present evil age and the arrival of a coming ruler, the antichrist. He will persecute God’s people and devastate God’s land, but his end will come like a flood when the anointed ruler returns and destroys him. All who long for and love the anointed ruler, King Jesus, will experience in all its fullness the salvation blessings of 9:24. Until then, we work and we wait. We serve and we hope. The plan is in place. The clock is ticking. The anointed ruler is on the way!
Seventy weeks
Creation - Flood - approx 2,000 yrs
Flood - Christ - approx 2,000 yrs
Christ until now - approx 2,000 yrs
Rapture - then 7 years 3.5 good/3.5 bad
Battle of Armageddon, binding of Satan (1,000 yr during millennial reign)
1,000 year - Millennial reign
Final Battle and end of Millennial Kingdom
Great White Throne of Judgment
New Creation
Akin, Daniel L. 2017. Exalting Jesus in Daniel. Nashville, TN: Holman Reference.
Miller, Stephen R. 1994. Daniel. Vol. 18. The New American Commentary. Nashville: Broadman & Holman Publishers.