ดาเนียล 9:11 วิจารณ์

In this chapter we have, I. Daniel's prayer for the restoration of the Jews who were in captivity, in which he confesses sin, and acknowledges the justice of God in their calamities, but pleads God's promises of mercy which he had yet in store for them (v. 1-19). II. An immediate answer sent him by an angel to his prayer, in which, 1. He is assured of the speedy release of the Jews out of their captivity (Dan 9:20-23). And, 2. He is informed concerning the redemption of the world by Jesus Christ (of which that was a type), what should be the nature of it and when it should be accomplished (Dan 9:24-27). And it is the clearest, brightest, prophecy of the Messiah, in all the Old Testament.

INTRODUCTION TO DANIEL 9 This chapter contains a prayer of Daniel, and the answer to it. The time, occasion, and manner of his prayer, or circumstances of it, are observed, Dan 9:1, the parts of it, an address unto God, under various suitable epithets and characters, Dan 9:4 confession of sin, of his own, of the inhabitants of the land, kings, princes, and people, which are largely dwelt upon and exaggerated, Dan 9:5 and petitions for mercy, Dan 9:16, then the answer follows; the time when it was ordered and given, and the person by whom it was sent, are expressed, Dan 9:20 who delivered to him the vision of the seventy weeks to be considered by him; in which both the work of the Messiah, and the time of his coming, are clearly pointed out, Dan 9:24.

Yea, all Israel have transgressed thy law,.... Even God's professing people, on whom he had bestowed distinguishing favours and blessings, and gave them such a law as no other people had, and yet they transgressed it; not a few, or the greatest part only, but the whole body of them: and indeed there is no man that lives without sin, or the transgression of the law, in thought, word, or deeds; no, not a just man; but these transgressed the law in a very heinous manner, both the first as well as the second table of it, committing idolatry, and all manner of impiety, in which they continued: even by departing, that they might not obey thy voice; by departing from the law, and the precepts of it; from God and his worship; from the temple of God, and the service of it; and from the tribes of Judah and Benjamin: it seems to have some respect to the separation of the ten tribes under Jeroboam, who set up the calves at Dan and Bethel, that the people might not obey the voice of the Lord, in going to worship at the solemn feasts in Jerusalem: therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God: that is, the just punishment of their sins was inflicted on them; or the curse the law threatened the transgressors of it with was come upon them in its large extent, and overflowed them like a flood; which God swore he would bring upon them, if they transgressed his law; or which they by an oath imprecated and pronounced upon themselves, should they not hearken to it, but transgress and disobey it: because we have sinned against him; and therefore this curse was not a causeless one; sin, the transgression of the law, was the cause of it.

Verse 11. "'And (the curse) has come upon us drop by drop.'" That is, Thou hast not poured out upon us all of Thy wrath, for we should not have been able to bear it, but Thou hast poured forth a mere droplet of Thy fury, in order that we might return unto Thee once we have been immeshed in Thy snare. "'The malediction and the curse which were written in the book of Moses, the servant of God...'" In Deuteronomy we read the curses and blessings of the Lord (Deuteronomy 27:11-28:14), which were afterwards uttered in Mount Gerizim and Ebal upon the righteous and upon the sinners.

If some had sinned while others had been diligent keepers of your laws, they would not have awaited this misfortune. But since their transgression was common to all and had been undertaken by all, Daniel quite reasonably says, “The curse has fallen on.…” By “oath” he refers to the one made in Deuteronomy: “I will raise my hand to heaven and I will swear by my right hand and I will say, ‘As I live forever, I will sharpen my sword like lightning, and my hand of judgment will be stretched out, and I will avenge.…’ ” And a little before this he says, “I said, ‘I will scatter them and make the memory of them to cease from among humankind.’ ” He is describing the curse that was uttered by the six tribes that were on Mount Ebal. So he is saying that the oath and curse that had been spoken in the law of Moses is actualized with us.

Daniel, understanding from the prophecies of Jeremiah that the seventy years' captivity was now terminating, pours out his soul in fervent prayer to God, and earnestly supplicates pardon and restoration for his captive people, Dan 9:1-12. When thus supplicating God in behalf of Israel, the angel Gabriel is sent to inform him of the seventy prophetic weeks, or four hundred and ninety natural years, which should elapse from the date of the edict to rebuild Jerusalem and the temple to the death of the Messiah, Dan 9:20-27; a prophecy most exactly fulfilled by the event, according to the computation of the best chronologers. Dean Prideaux states the commencement of these seventy prophetic weeks to have been in the month Nisan, in the year of the Julian period 4256, which corresponds with A.M. 3546, b.c. 458, according to the Usherian account. How awfully are the Jews blinded, who, in contradiction to so clear a prophecy, still expect the Messiah who was cut off, and, after suffering, is entered into his glory!

Therefore the curse is poured upon us - It is probable that he alludes here to the punishment of certain criminals by pouring melted metal upon them; therefore he uses the word תתך tittach. it is poured out, like melted metal, for this is the proper meaning of the root נתך nathach.

DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27) first year of Darius--Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C. son of Ahasuerus--called Astyages by XENOPHON. Ahasuerus was a name common to many of the kings of Medo-Persia. made king--The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.

all-- (Psa 14:3; Rom 3:12). the curse . . . and . . . oath . . . in . . . law--the curse against Israel, if disobedient, which God ratified by oath (Lev. 26:14-39; Deu 27:15-26; Deu. 28:15-68; Deu. 29:1-29).

The Seventy Weeks In the first year of Darius the Median, Daniel, by a diligent study of the prophecies of Jeremiah as to the number of years during which Jerusalem must lie desolate (Dan 9:1, Dan 9:2), was led to pour forth a penitential prayer, in which he acknowledges the justice of the divine chastisement which hung over Israel on account of their sins, and entreats the mercy of God in behalf of his people (vv. 3-19). In consequence of this prayer, the angel Gabriel (Dan 9:20-23) must pass over his people and the holy city before the consummation of the kingdom of God.