So now, our God, hear the prayers and petitions of Your servant. For Your sake, O Lord, cause Your face to shine upon Your desolate sanctuary. Sermons
I. THE MOMENT IN TIME. This was most critical; for: 1. The moment had been anticipated in prophecy. (Jeremiah 25:11, 12; Jeremiah 29:10-14.) How Daniel reckoned the seventy years, and how others did so, must be carefully observed. The deportation to Babylon extended over twenty years; hence different men took a different starting-date whence to reckon the seventy. Daniel reckons from the first siege, the date of his own going into captivity ( B.C. 606). Zechariah from the third siege, (1) from the beginning of it, B.C. 590 (Zechariah 1:12); (2) from its close, B.C. 588 (Zechariah 7:1, 5). The prophets wrote each from his own standpoint, and there are no discrepancies, though the critical school tries to create them. 2. It was immediately after the fall of Babylon. (Ver. 1.) 3. The Cyrus of prophecy was on the throne of Persia. Darius was only vicegerent in Babylon (Isaiah 44:24-45:7). In the very next year Cyrus issued his decree (Ezra 2:1, 2). 4. It was offered at the exact moment of evening sacrifice. (Ver. 21.) II. THE FOUNDATION OF THE PRAYER. The Word of God, as contained in "the Scriptures." We should read ver. 2 thus: "I Daniel understood by the Scriptures the number of the years." The expression is, indeed, most remarkable, and has been laid hold of to impugn Daniel's authorship. This is said in substance: The expression shows that the Old Testament was, when the Book of Daniel was written, complete. It must then have been written after the close of the Old Testament canon; not then by Daniel, but by some one very much later. The author, whoever he was, has inadvertently betrayed himself. The answer would be best given by showing historically the gradual formation of the canon all the way down from Moses, and particularly that from his time even "the Scriptures" had an acknowledged existence. (See Westcott, on 'The Canon,' specially p. 251, in Dr. Smith's 'Dict. of the Bible.' See also Pusey on Jonah 1:1.) Enough for us here to note that Daniel's prayer was founded on the prophecy and promise of Daniel's God. Enough for practical purposes. III. ITS SOLEMN AND DELIBERATE CHARACTER. Imagine vividly the crisis. The first great world-power had already gone down. How long the second and third might last, who could tell? Then would appear the fourth, during whose existence "one like a Son of man" would come "with the clouds of heaven." The deliverer from captivity (Cyrus) had already appeared - was on the throne of power. 1. Such a prayer could not be breathed amidst life's business. Retirement, leisure, deliberateness, solemnity, were all essential. 2. There had been preparation for it. "Fasting, and sackcloth, and ashes," i.e. the withdrawal of the spirit from the realm of the sensuous, the assumption of the mourner's garb, the sign of abasement and grief, viz. casting ashes on the head. 3. Daniel's mode of speaking implies deliberation and solemnity. "I set my face," etc. "Unto the Lord God," with perhaps the lattice open "toward Jerusalem." IV. ITS CONTENTS. In a sense we would analyze it; but not so as to dissipate the aroma of its sweetly plaintive devotional spirit. 1. The invocation. (Ver. 4.) In these words we trove: (1) Some of the glorious attributes of God referred to. And: (a) His majesty. All great in him. (b) Fidelity to covenant. Whether the terms be written in the ordinances of heaven, the social constitution of man, the development of providence, the book of the Law, or the gospel of his Son. But "the covenant" specially. (c) Mercy. (2) An answering feeling. Dread. Not the abjectness of fear, but the prostration of reverent love. 2. The confession. In it there are the following specialities: The iniquity of the nation is set forth: (1) In its greatness. Terms that to us are almost synonymous in Daniel's Hebrew set forth the nation's sin as failure, perversity, disturbance, rebellion, departure from all that is holiest and best, disobedience to the one supreme voice. (2) In its aggravations. The Law disregarded. Prophets unheeded. See the history (2 Chronicles 36:14-16). Divine judgments in vain. (3) In its universality. The ten tribes "afar off," and the two "near." (4) In its effects. The fulfilment of oath and curse-in the desolations of temple and city, Church and nation. 3. The vindication of God. (Vers. 7, 8, 11-14.) 4. Complaint. The reproach of the people and the ruin of the sanctuary were the prophet's mighty griefs (vers. 16, 17, 18). "Our desolations." 5. The petition. (1) The plea. It is for: (a) The cherishing of anger. (Ver. 16.) (b) The recognition of the desolation. (Ver. 18.) (c) The favouring smile of God. (Ver. 17.) (d) Pardon. (Ver. 19.) (e) Divine action. (Ver. 19.) (f) Instant and speedy relief. (Ver. 19.) (2) Its ground. Observe: (a) Daniel has never forgotten for a moment the covenant relation of God. Note: "The Lord my God;" "The Lord our God;" (b) Toward the close all the argument is fetched, not from what man is, but from what God is. "According to all thy righteousness;" "For the Lord's sake;" "The city which is called by thy name;" "For thy great mercies;" "For thine own sake;" "Thy city and thy people are called by thy name." V. THE ANSWER. 1. Instantaneous. 2. Most marked. 3. By angelic envoy. In conclusion, observe: 1. The noble unselfishness of the prayer. All intercessory. 2. Its consequent prevalence. Every word was answered. Next year out came the edict of Cyrus for the restoration. - R.
Cause thy face to shine upon thy sanctuary that is desolate. I. THE STATE OF THE CHURCH WHEN DANIEL WROTE WAS ONE OF RUIN AND DESOLATION. Jerusalem, the city of God. was desolate and without inhabitant, and the temple, which was the dwelling-place of the mysterious glory, was desolate. The whole nation and the whole church had gone into captivity. But does God ever forsake His people, or desert His church? The promise of God, on which the church of Israel was founded, was made to Abraham, and it was an unconditional promise. This promise was strengthened and confirmed by an oath. Such being the promise of God on which the church was founded, it is evident he could not utterly forsake His church. He might, for wise reasons, withdraw His countenance for a season from it. But the undisturbed possession of the land of Canaan, and safety from all their enemies round about them in that land — all these were no part of the original promise to Abraham. They were in a subsequent promise; a conditional promise — a promise on the condition of obedience. Wherever these temporal blessings are alluded to, it is always connected with this condition of obedience. God never suffered His truth or His faithfulness to fail. God sent His people into captivity. They had sinned; they ,were disobedient. God will never forsake His people, but for their sins He will suffer them to lose all their temporal prosperity. Our only remedy against such judgments is that of Daniel — going like him before God, humbling ourselves in His sight, confessing our sins, and asking forgiveness.II. THE CHARACTER OF THE PRAYER OF THE PROPHET. It is characterised by a deep sense of sin, a most bumble acknowledgment of the sinfulness of the nation and of the church; and although the prayer has general reference to Israel as a nation, it is impossible to read it without feeling that the prophet is also confessing his own sins while he confesses the sins of the people. Here is a spirit of heartfelt penitence, a spirit of confession, a full and ample acknowledgment that all the captivity of the nation, and all the desolation of the church, ware fully and amply deserved. He also acknowledged that God's dealings had been all foretold and forewarned, and, therefore, the sins were sins against light and knowledge and warning, and thus the judgment of God was consistent with all the justice of God and faithfulness to His own word. In the prophet's prayer there is also a spirit of deep humility, deep self-abasement, and at the same time an earnest spirit of pleading with God, that he would spare, and pity, and restore, the church of Israel. And if we plead the righteousness of God as Daniel did, we shall never plead in vain. Ask what you will, it shall be granted .... There is an impressive lesson to us in connection with the general history of Israel. We ought to think a little of the blessings, and consider a little the sins, of our own nation of England, and our own Church of England. (M. Hobart Seymour, M.A.) I. First, then, Daniel speaks of THE HOLY PLACE: "thy sanctuary." Of course, he refers to the temple at Jerusalem, which was then in utter ruin. It had been broken down and burned by the Chaldeans; and Daniel, therefore, rightly calls it desolate, but fervently prays that God would cause His face to shine even upon its ruins. My first remark is, that the temple at Jerusalem was typical of the Church of God. So we learn that, as the temple was typical, so also it was unique. There was but one temple, and there is but one Church. The temple at Jerusalem was, further, the fabric of wisdom. It could only have been built by a Solomon; and Solomon found a band of men, whom God had prepared to carry out the extraordinary work of the temple; for, from its marvellous foundations, which have been lately uncovered, even to its topmost pinnacle, it excelled all the architecture which the world had ever seen. But the Church, which God is erecting, is a far more wonderful work of a wisdom infinitely superior to that of Solomon. When it shall be all finished, it will be the marvel of all intelligences as they see what a matchless sanctuary God, and not man, has reared, and note how, in every single detail, His infinite wisdom is manifest. The temple that Solomon built was also the result of great cost. Immense wealth was lavished upon it; and you do not need that I should try to tell you at what cost the Lord is building up His true sanctuary here among men. The cost of any one of us, if we are indeed living stones, no arithmetic can ever calculate. Again, the temple, of old, was the shrine of God's indwelling. It was the one place, under the old dispensation of types, now done away with, where God dwelt in visible manifestation amongst his ancient people. We are told that a peculiar light shone between the wings of the cherubim over the ark of the covenant, and from that pillar, which looked like a cloud by day, and flamed like a mighty beacon by night. It was there that men must go, or, at least, to that spot that they must look, if they sought the Lord; and therefore it was that Daniel worshipped and prayed with his windows open towards Jerusalem. At the present time, the one place, in all the world, where God dwells, is His Church. You can find Him anywhere upon the earth as the Creator; but the glory of the Godhead comes out most brilliantly in redemption, for it is of His redeemed people that it is written, "I will dwell in them, and walk in them; and I will be their God, and they shall be my people." The temple at Jerusalem was also the place of God's peculiar worship; and where is God worshipped now but in His living Church? The temple at Jerusalem was also the throne of Jehovah's power. It was out of Zion that He sent forth His rod; and from that sacred shrine that He spoke, by His ancient prophets, the Word that was full of power. Who could stand against Him when He was angry, and spoke in His fury out of His holy place? And Christ's power, through the Holy Ghost, still goes forth from His Church. II. Now, secondly, I must speak upon THE EARNEST PRAYER: "Cause thy face to shine upon thy sanctuary." And, first, I note that it is a prayer quite free from selfishness. Daniel does not even say to the Lord," Cause thy face to shine upon me." Have not you sometimes felt that you could almost forego the light of God's countenance yourself if He would but bless His Church? Further, Daniel's prayer was the child of thought. He had thought over the condition of the temple at Jerusalem; and, thinking over it, he had become troubled in hie mind. It was lying desolate, but he knew that there was a promise that it should be rebuilt. He thought over these two things; he let his soul lie a-soak in the truth about God's sanctuary, and then he prayed. It was also, a prayer which cast itself entirely upon God: "Cause thy face to shine upon thy sanctuary." He does not say, "Lord, send more prophets"; or, "Raise up new kings"; or, "Do this or that"; but only, "Cause thy face to shine upon thy sanctuary." Oh, that we might learn how to pray so that God should be the subject as well as the object of our supplications! O God, thy Church needs thee above everything else! There was also great faith in this prayer: "Cause thy face to shine upon thy sanctuary." Daniel seems to say, "Lord, it scarcely needs thy command, it only wants thee to smile upon thy sanctuary, and all shall be well." But, Daniel, the temple is all in ruins. "Ah!" saith he, "that is true; but, Lord, cause thy face to shine upon thy sanctuary." The face of God is as the sun when it shineth in its strength. The favour of God is not merely something to His Church, but it is everything; the revelation of His love to Hie people is not simply a blessing, but it is all the blessings of the covenant in one. It was, however, a very comprehensive prayer; because, wherever God's face shines upon His Church, note what happens. First, her walls are rebuilt. Desolations, when God shines upon them, glow into perfection. When the Lord shines upon a church, then its worship will be acceptable unto Him; even the humblest form of it will he acceptable in His sight. Then, too, truth will be proclaimed in all its clearness. We shall not have to complain of the cloudy preaching of which we hear so much nowadays. Then, too, we shall see the beauty of holiness in all the members of God's spiritual Church. O Lord, cause thy face to shine upon thy Church, that all thy people may walk in the beauty of holiness! Then, also, there will be delightful fellowship. And, then, there will be power in the testimony. With God's face shining upon His sanctuary, His Word goes forth from His servants with energy and force which none can resist. Join in this prayer. Do it for the Church's own sake. Join in this prayer also for the world's sake. If the Church has not the Lord to shine upon her, what is the poor world to do? And, then, for God's sake, for Christ's sake, for the Holy Spirit's sake, for a lifeless church is a dishonour to God. III. THE CONDUCT THAT IS CONSISTENT WITH THIS PRAYER. Well, first, we shall consider the state of the Church. Some professing Christians do not seem to me as if they ever thought of the Church at all. The next thing for us to do is to lay to heart the evil or the good of Zion. Consider it well, and then he grieved if you see sin triumphant, or error rampant, and do not perceive that the cause of God is advancing in the world. Then, if we begin to think, and begin to care, we shall try to do what we can for God's Church. It is all very well for a man to pray, but the value of his prayer very much depends upon its sincerity, and that sincerity will be proved by his doing something that will help to answer his own prayer. The little finger would be missed if it were cut off, and there is not a tiny valve near the heart, nor a minute vessel anywhere in the human system, which could he taken away without inflicting an injury upon the whole body. Just so is it in the Church of Christ; we cannot afford to spare any part of the mystical body of Christ. But what use are you for the well-being of your fellow-members? But when we have done all that we can, let us pray much more than we have ever done. Oh! for a praying Church! ( C. H. Spurgeon.) 2. Observe how fervently Daniel prays for the restored favour of God to his people, and for the fulfilment of His gracious promises to them. He found in prayer his resource and refuge. Every good man has a steadfast assurance of the efficacy of prayer. This conviction causes them to fly to prayer, and to persevere till they succeed. Note what a prevailing plea Daniel employed — he appeals to God's own honour, to His own interest in His Church. (A. W. Coggeshall.) 1.. What God is here entreated to behold. "Our desolations, and the city which is called by thy name." However the developments may vary, the principles of God's administration are, like His nature, immutable. Desolations are still the punishment of iniquity, deliverance is still vouchsafed in answer to prayer. The. desolations of Jerusalem, as we are expressly told, were the direct consequence of her sin. Who can deny that the prophet pourtrayed but too faithfully our own metropolis when he said concerning the doomed and devoted city, no longer holy to the Lord — "In thee, have they set light by father and mother; in the midst of thee have they dealt by oppression with the stranger; in thee have they vexed the fatherless and widow; thou hast despised mine holy things, and hast profaned my Sabbaths." Happily for us, the correspondence is not complete. In Jerusalem the degeneracy was total, the delinquency was universal. But it is not so among ourselves. And if the "effectual fervent prayer of even a single "righteous man availeth much," how can we doubt that the combined and concurrent supplications of the Church will find entrance into the ears of the Lord God of Sabaoth?2. The manner in which we should entreat the Lord. Our special entreaty this day, whether in the house of prayer, in the domestic circle, or in the solitude of the inner chamber, should not only be that of contrite and lowly supplication, but of earnest intercession also. (T. Dale, M.A.) People Ahasuerus, Daniel, Darius, Gabriel, Jeremiah, NahumPlaces Egypt, Greece, JerusalemTopics Cause, Desolate, Ear, Face, Favor, Grace, Hearken, Holy, Listen, Lord's, O, Petitions, Prayer, Request, Sake, Sanctuary, Servant, Servants, Shine, Shining, Supplication, Supplications, WasteOutline 1. Daniel, considering the time of the captivity,3. makes confession of sins, 16. and prays for the restoration of Jerusalem. 20. Gabriel informs him of the seventy weeks. Dictionary of Bible Themes Daniel 9:17 1065 God, holiness of Library Daniel: a Pattern for Pleaders"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."--Daniel 9:19. DANIEL was a man in very high position in life. It is true he was not living in his own native land, but, in the providence of God, he had been raised to great eminence under the dominion of the country in which he dwelt. He might, therefore, naturally have forgotten his poor kinsmen; many have done so. Alas! we have known some that have … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915 The Man and the Book. Whether the Time of the Future Judgment is Unknown? That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History. From the Supplement to the Summa --Question Lxxii of the Prayers of the Saints who are in Heaven The Blessing of God. Three Things Briefly to be Regarded in Christ --viz. His Offices of Prophet, King, and Priest. General Account of Jesus' Teaching. Fifthly, as this Revelation, to the Judgment of Right and Sober Reason, Appendix v. Rabbinic Theology and Literature The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author "And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee," The Sin-Bearer. Jesus Heals on the Sabbath Day and Defends his Act. The Being of God The Manifestation of the Messiah The Intercession of Christ Destruction of Jerusalem Foretold. Christ's Priestly Office The Scriptures Links Daniel 9:17 NIVDaniel 9:17 NLT Daniel 9:17 ESV Daniel 9:17 NASB Daniel 9:17 KJV Daniel 9:17 Bible Apps Daniel 9:17 Parallel Daniel 9:17 Biblia Paralela Daniel 9:17 Chinese Bible Daniel 9:17 French Bible Daniel 9:17 German Bible Daniel 9:17 Commentaries Bible Hub |
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