Commentary on Daniel, Chapter 9 · Doctrines 1 · Question 7 – Question 11
Quest. 7. Of Daniels prayer, v. 4. to v. 20.
Daniels prayer consisteth 1. of the inuocation it selfe, where God is described by his epithetes and titles, great and fearefull: and his effects, the keeping of his couenant toward them that louelove him. 2. then followeth the prayer it selfe, which hath two parts as Daniel himselfe deuideth it, a confession to v. 15. and deprecation from thence to v, 20. In the confession 1. Daniel maketh an ample and large confession of his and the peoples sinnes and vnrighteousnesse, to v. 7. 2. of the iustice and righteousnesse of God in punishing their sinnes yet in merciemercy, to v. 15. In the confession of their sinnes are set forth, 1. the manner, which is amplified by fowre degrees, they hauehave sinned, committed iniquitie, done wickedly, yea rebeiled: they hauehave sinned not of ignorance and infirmitie, but wittingly and obstinately. 2. the matter, in leauing Gods commandements, and not giuing care to his Prophets, v. 6. The confession is either generall, to v. 10. or particular to v. 15.
In the generall. 1. be confesseth Gods iustice in bringing vponupon them shame, which is amplified by a threefold enumeration of the people: by their countrey, the inhabitants of Iudah and Ierusalem, yea all Israel: by their place and situation, neere and farre off thorough all countreys: by their degrees and callings, euen vponupon their kings and Princes, v. 8. 2. he confesseth Gods merciemercy, v. 9.
In the particular confession, is set forth Gods iustice in punishing their sinne: where 1. their sinne is amplified. 2. the punishment. In the amplification of their sinne, namely their disobedience, three circumstances are expressed, whose voice they disobeyed, the Lords, by whose ministrie, by the Prophets, and who were disobedient, euen all Israel.
Concerning the punishment three things are declared. 1. the prediction of it, in the commination set forth in Moses lawe, v. 11. 2. the fulfilling and accomplishment of it, v. 12. 3. the qualitie and condition of it, the greatest plague vnderunder the whole heauen was fallen vponupon them: And this last part of the greatnesse of the iudgement is amplified, 1. by the certaintie of the prediction. 2. by their sinne of securitie, in not beeing humbled by prayer vntounto God, 3. by the equitie and iustice of God, v. 14.
Then followeth the second part of Daniels prayer, his deprecation and earnest petition: wherein he prayeth: for two things. 1. that the Lord would turne his wrath from them. 2. that he would returne and shewe his gracious fauour toward Ierusalem. The first petition is enforced by these arguments. 1. from the example of their deliuerance out of Egypt. 2. by the effects thereof, the renowne and praise which the Lord had obtained thereby. 3. from the confession of their sinne. 4. from Gods righteousnesse, which must be vnderstood in keeping and performing his promise. 5. from the sequell and euent, they were become a reproach vntounto their enemies. 6. from the interest and propertie, which God had in Ierusalem, he calleth it his citie, v. 16. The other petition that the Lord would shewe his fauour, is amplified by these reasons. 1. because it is his Sanctuarie. 2. from the miserie and desolation thereof, it lyeth wast, and therefore was to be pitied. 3. from the cause, for the Lord, the Messiahs sake. 4. from the qualitie and condition of the people and citie, they were the Church of God, his name was called vponupon among them. 5. from the opposition betweene their worthines, which they disclaymed, and the Lords mercies, which they onelyonly relyed vponupon. 6. from the end, he asketh that Gods name thereby might be set forth: for thine owne sake, O God.
Quest. 8. How Daniel prayeth for the deliuerance of the people, seeing it was certainely promised after 70. yeares.
Daniel doth not pray so earnestly knowing the time prefixed of the 70. yeares to be expired, as doubting of the fulfilling and accomplishment of the prophesie: for he beeing not onelyonly a faithfull man, but a Prophet himselfe, made no doubt, but that God; beeing most constant in not changing, and most powerfull in performing what he hath decreed, would accordingly remember his people.
These reasons then may be rendred, why Daniel prayeth notwithstanding he was assured of the certaintie of this prophesie. 1. Theodoret saith, timens Daniel, ne peccata Iudaeorum diuinis promissis obstarent, preces apud Deum multiplicavit, Daniel fearing least the sinnes of the Iewes might hinder the diuine promises, doth multiplie his prayers before God, &c. The promises, as likewise the comminations of God are of two sorts: some are absolute, which shall most surely come to passe, such was the promise of the comming of the Messiah: some are conditionall: as was the promise that the seede of Abraham should inherite Canaan for euer, which was vponupon condition of their obedience: Such was the commination threatned against Niniueh conditionall, vnlesse they did repent: and Daniel, as Theodoret thinketh, might take this promise of deliuerance after 70. yeares to be conditional, and might feare, least the sinnes of the people should hinder it.
2. Hierome giueth this satisfaction: Daniel prayeth not as incredulous, sed vt quod Deus per suam promiserat clementiam, per ipsius preces impleret, but that what God had promised by his clemencie, might be fulfilled through his prayers, &c. his meaning is this: that as God had appointed the deliuerance of his people, so also he had ordained the meanes, that it should be obtayned by earnest prayers and supplications of his seruants: for both of these doe fall vnderunder the diuine ordination, res, & suus modus, the thing it selfe, and the manner and meanes thereof, Lyran. So although God hauehave certainely preordained the saluation of the elect, yet they must walke in the way which God hath appointed, and vse the meanes to further their saluation.
3. Lyranus addeth further: Daniel also prayeth to this end, vt ostenderet se gratum Deo de promissione prius facta, to shewe his thankfulnes to God, for so gracious a promise of their deliuerance alreadie made.
Quest. 9. Of the properties required in the prayers of the faithfull, obserued here in Daniels prayer, v. 20.
1. In that Daniel doth prostrate himselfe before the Lord, humbly confessing his sinne, it teacheth vsus, that our prayers must proceed from humility and contrition of heart: therfore was the prayer of the Publican accepted, but the proud Pharisies reiected, because the one prayed in humilitie, the other was puffed vp in pride. 2. in that he did speake in his prayer, therein is shewed, that although God doe knowe our hearts and thoughts, and in that regard needeth not to be informed by any voice, yet he will hauehave vsus by speach in our prayer to open our minds, quo magis pietas nostra inardescat, that our pietie and deuotion thereby may be kindled the more, Oecolamp. 3. Daniel perseuered in prayer: he continued his prayer from morning to euening, vntounto the time of the euening sacrifice, Oecolamp. 4. he prayeth in charitie, not for himselfe onelyonly, but for all the people of God: So if we will hauehave our prayers to be heard, we must offer them vp in louelove: as our Sauiour saith, Mark. 11. 25. when yee shall stand, and pray, forgiue, if ye hauehave any thing against any man: 5. Daniel prayeth in faith, presenting his prayers before God onelyonly, before whom, and not before any creatures, we must prostrate our selues, Bulling.
Quest. 10. Of the apparition of the Angel Gabriel, v. 21.
1. He is called the man Gabriel, beeing described by his name, and the forme wherein he appeared: some thinke he is called a man, à virtute, of his strength, gloss interlin. but it is rather to be referred vntounto the shape, wherein he appeared, Polan. 2. This Angel onelyonly in the canonicall Scriptures is found expressed by …ame: As for the name Michael, it is giuen vntounto Christ, who is the Lord Iehouah, and is not the name of a created Angel, as some learned Hebrewes also affirme: H. Br. in Daniel. And this may be the reason hereof, why Gabriel onelyonly is named of the Angels, because he was the messenger and minister of the incarnation of that great Angel of the couenant, who should be named and hauehave his conuersation among men. 3. This Angel Gabriel was he, that was sent vntounto Zacharie, and to the Virgin Marie to shewe the fulfilling and accomplishment of this prophesie, H. Br. 4. And in that he saith, whom I had seene in the vision before, that is the vision set forth in the 8. cap. which was expounded vntounto Daniel by the Angel Gabriel, c. 8. 16. it maketh much for the confirmation of Daniel, that hauing experience alreadie of the faithfulnesse of this holy messenger, he should now be out of doubt, Polan. 5. He is said to come flying, to signifie the diligence and readinesse of these holy spirits in executing the will of God: and though the Angels are spirits, and neither hauehave bodies or wings of their owne, yet it is like, that as the Angel here appeared in an humane shape, so also he might seeme to come flying with winges, Oecolamp. Hugo.
Quest. 11. How Daniel discerned this to be a good Angel.
1. Some by these fiue things would hauehave the apparition of good Angels discerned from bad,In tractat. de distinct. verar. vision. à falsis. by their humilitie, patience, veritie, prudence, charitie, Ioan. Gerson. As humilitie appeared in that Angel, which appeared vntounto Iohn, Reuela…. 22. that would not suffer him to worship him: the good Angels are patient and long suffring toward vsus, not readie to prouoke God, as Sathan was, that tempted Iob: they are not lying spirits, as Sathan was in the mouth of Baals Prophets, 1. king. 22. but alwaies speake and deliuer the truth: their heauenly wisedome and prudence appeareth in reuealing of secrets, and hid mysteries, as Gabriel, c. 8. did expound the vision to Daniel: they also are zealously affected with louelove and charitie toward the people of God, as our blessed Sauiour saith, there is ioy in heauen ouer a sinner that conuerteth, Luk. 15. 2. But beside this ordinarie direction, whereby the children of God are taught to distinguish true visions… from false, Daniel beeing a Prophet vnderstood it, per illuminationem spiritus, by the illumination of the spirit, Pintus. 3. As also Daniel by his former experience in the other visions, c. 8. was able to discerne of the appearing of the same Angel here.