Daniel 9:19














Whiles I was speaking in prayer, even the man Gabriel... touched me (ver. 21). Our subject is the prayer of Daniel, and the following points will demand full and careful consideration.

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.)

A true-hearted believer does not live for himself. Where there is abundance of grace, and great strength of mind in the service of God, there is sure to be a spirit of unselfishness. No presence of mighty monarch or of his festive guests could turn him aside from delivering his fateful message. Yet Daniel was not satisfied. Whatever might be his own condition, he remembered what Jerusalem was, and what the people to whom he belonged were; and, in the depths of his soul, he sorrowed notwithstanding all that God's grace had wrought within himself. I firmly believe that, the better a man's own character becomes, and the more joy in the Lord he has in his own heart, the more capable is he of sympathetic sorrow; and, probably, the more of it he will have. Daniel was also a man of many visions. With the exception of John, whom Daniel greatly resembles, it has scarcely fallen to the lot of any man, unless it be Ezekiel, to have so many wondrous visions of God; yet his visions did not make him visionary. There are many persons who could not be trusted to see the tip of an angel's wing; for they would become so proud, ever afterwards, that there would be no holding them; but he who is fully consecrated to God may see vision after vision, and he will make a practical use of what he sees, and try to find out something to be done, something to be repented of, something to be prayed for, something that shall be for the good of the Church of God. Daniel had also been studying the prophecies, and he knew, by what he had discovered, when certain predictions would be fulfilled; but he was not, like some students of prophecy in our day, utterly unpractical. They seem to be so taken up with the future that they do nothing in the present. What Daniel learned from the study of the Sacred Books he turned to practical account; and finding that a certain time was near, of which good things were foretold, be set his face toward the Lord, and began to pray — not for himself, but for his people, many of whom were at Jerusalem, hundreds of miles away from him or scattered in various places all over the face of the earth. For them, he used that bright and sparkling eye which had looked up into the fires supernal. Let it never be said that the Church of God has no feeling of patriotism for the Holy City, for the Heavenly Land, and for her glorious King enthroned above. To us, Christian patriotism means love to the Church of God.

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.)

1. Observe how Daniel deplores the desolations of Zion, and confesses his sins which had caused them. Daniel felt more as a saint for the ruin of the church than as a patriot for the desolations of Judea.

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, Nahum
Places
Egypt, Greece, Jerusalem
Topics
Act, Action, Attend, Bear, Defer, Delay, Ear, Forgive, Forgiveness, Hearken, Heed, Honour, Listen, Nahum, Named, Note, O, Sake, Town, Waiting
Outline
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 9:19

     1230   God, the Lord

Daniel 9:1-19

     8611   prayer, for others

Daniel 9:1-23

     4926   delay, human

Daniel 9:4-19

     1065   God, holiness of
     6655   forgiveness, application

Daniel 9:15-19

     1035   God, faithfulness

Daniel 9:16-19

     6712   propitiation

Daniel 9:17-19

     6667   grace, in OT

Daniel 9:17-23

     7217   exile, in Babylon

Daniel 9:18-19

     5043   names, significance

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.
In this and the following lectures I attempt an account and estimate of the Prophet Jeremiah, of his life and teaching, and of the Book which contains them--but especially of the man himself, his personality and his tempers (there were more than one), his religious experience and its achievements, with the various high styles of their expression; as well as his influence on the subsequent religion of his people. It has often been asserted that in Jeremiah's ministry more than in any other of the
George Adam Smith—Jeremiah

Whether the Time of the Future Judgment is Unknown?
Objection 1: It would seem that the time of the future judgment is not unknown. For just as the holy Fathers looked forward to the first coming, so do we look forward to the second. But the holy Fathers knew the time of the first coming, as proved by the number of weeks mentioned in Daniel 9: wherefore the Jews are reproached for not knowing the time of Christ's coming (Lk. 12:56): "You hypocrites, you know how to discern the face of the heaven and of the earth, but how is it that you do not discern
Saint Thomas Aquinas—Summa Theologica

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.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

From the Supplement to the Summa --Question Lxxii of the Prayers of the Saints who are in Heaven
I. Are the Saints cognizant of our Prayers? II. Ought we to appeal to the Saints to intercede for us? III. Are the Saints' Prayers to God for us always heard? I Are the Saints cognizant of our Prayers? On those words of Job,[267] Whether his children come to honour or dishonour, he shall not understand, S. Gregory says: "This is not to be understood of the souls of the Saints, for they see from within the glory of Almighty God, it is in nowise credible that there should be anything without of
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Blessing of God.
NUMB. VI. 22-27. We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Him by Nazarite separation and consecration. And not as the offence was the free gift: those who had forfeited the privilege of priestly service were the males only, but women and even children might be Nazarites; whosoever desired was free to come, and thus draw near to GOD. We now come to the concluding verses of Numb. vi, and see in them one
James Hudson Taylor—Separation and Service

Three Things Briefly to be Regarded in Christ --viz. His Offices of Prophet, King, and Priest.
1. Among heretics and false Christians, Christ is found in name only; but by those who are truly and effectually called of God, he is acknowledged as a Prophet, King, and Priest. In regard to the Prophetical Office, the Redeemer of the Church is the same from whom believers under the Law hoped for the full light of understanding. 2. The unction of Christ, though it has respect chiefly to the Kingly Office, refers also to the Prophetical and Priestly Offices. The dignity, necessity, and use of this
John Calvin—The Institutes of the Christian Religion

General Account of Jesus' Teaching.
^A Matt. IV. 17; ^B Mark I. 14, 15; ^C Luke IV. 14, 15. ^a 17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by
J. W. McGarvey—The Four-Fold Gospel

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative
Arthur W. Pink—The Divine Inspiration of the Bible

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

The Sin-Bearer.
A COMMUNION MEDITATION AT MENTONE. "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 24, 25. THE SIN-BEARER. THIS wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject
Charles Hadden Spurgeon—Till He Come

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast
J. W. McGarvey—The Four-Fold Gospel

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there
Thomas Watson—A Body of Divinity

The Manifestation of the Messiah
(JOHN I. 31.) "Before me, as in darkening glass, Some glorious outlines pass, Of love, and truth, and holiness, and power-- I own them thine, O Christ, And bless Thee in this hour." F. R. HAVERGAL. The Herald's Proclamation--The Meeting of John and Jesus--Christ's Baptism--"It Becometh Us."--"My Beloved Son." John's life, at this period, was an extraordinary one. By day he preached to the teeming crowds, or baptized them; by night he would sleep in some slight booth, or darksome cave. But the
F. B. Meyer—John the Baptist

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded
John Newton—Messiah Vol. 2

Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused
J. W. McGarvey—The Four-Fold Gospel

Christ's Priestly Office
Q-35: HOW DOES CHRIST EXECUTE THE OFFICE OF A PRIEST? A: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. 'Now once in the end of the world has he appeared to put away sin by the sacrifice of himself.' Heb 9:96. What are the parts of Christ's priestly office? Christ's priestly office has two parts - his satisfaction and intercession. I. His Satisfaction; and this consists of two branches. [1] His active
Thomas Watson—A Body of Divinity

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration
Thomas Watson—A Body of Divinity

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