In my Study Bible, I had found a sticky note reminding me to study the following:
Study The Details Of:
· Psalms 51 (David’s prayer)
· Daniel 9:3-23 (Daniel’s prayer)
· Matthew 6:9-12 (The Lord’s prayer)
· John 17 (Christ’s prayer)
I had started this journey about two months ago and was interrupted by finding annoying bedbugs in our townhouse!
So, the process had went from a full steam ahead to a crawl. Here is what I have thus far:
David’s Prayer (Psalm 51)
Teaches the Way Back to God
“I present before you the fifty-first psalm, a psalm filled with precious lessons. From it we may learn what course to follow if we have departed from the Lord. To the king of Israel, exalted and honored, the Lord sent a message of reproof by His prophet. David confessed his sin and humbled his heart, declaring God to be just in all His dealings [Ps. 51:1-17 quoted].”
- Ellen G. White Manuscript 147, 1903
Background:
David repenting about his sin (type of sin: transgression) that involved lusting for Bathsheba and murdering her husband, Uriah (see 2 Samuel 11, 12).
· Transgression
o Strong’s Concordance (H6588): rebellion, sin, transgression, trespass
o Merriam-Webster’s Dictionary: an act, process, or instance of transgressing [going beyond the limit; violating]: as
(a) infringement or violation of a law, command, or duty
(b) the spread of the sea over land areas and the consequent unconformable deposit of sediments on older rocks.
Matthew Henry’s Commentary:
51:1-6 David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, who alone can heal them? he drew up, by Divine teaching, an account of the workings of his heart toward God. Those that truly repent of their sins, will not be ashamed to own their repentance. Also, he instructs others what to do, and what to say. David had not only done much, but suffered much in the cause of God; yet he flees to God's infinite mercy, and depends upon that alone for pardon and peace. He begs the pardon of sin. The blood of Christ, sprinkled upon the conscience, blots out the transgression, and, having reconciled us to God, reconciles us to ourselves. The believer longs to have the whole debt of his sins blotted out, and every stain cleansed; he would be thoroughly washed from all his sins; but the hypocrite always has some secret reserve, and would have some favorite lust spared. David had such a deep sense of his sin, that he was continually thinking of it, with sorrow and shame. His sin was committed against God, whose truth we deny by wilful sin; with him we deal deceitfully. And the truly penitent will ever trace back the streams of actual sin to the fountain of original depravity. He confesses his original corruption. This is that foolishness which is bound in the heart of a child, that proneness to evil, and that backwardness to good, which is the burden of the regenerate, and the ruin of the unregenerate. He is encouraged, in his repentance, to hope that God would graciously accept him. Thou desirest truth in the inward part; to this God looks, in a returning sinner. Where there is truth, God will give wisdom. Those who sincerely endeavour to do their duty shall be taught their duty; but they will expect good only from Divine grace overcoming their corrupt nature.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David confesses his sin (Psalms 51:1-4)
David asked God:
· For mercy (based on God’s character) (Psalms 51:1)
o “Mercy” in Strong’s Concordance (H2603): prop. to bend or stoop in kindness to an inferior
o David was asking God, who is superior to him, to bend or stoop in kindness to him.
· To blot out his transgression (Psalms 51:1)
o “Blot” in Strong’s Concordance (H4229): prop. to stork or rub; by imp. to erase
o David asked God to erase (with a stroke or a rub) his violation of God’s law. For a deeper study, read about the cleansing of the sanctuary and the day of atonement: http://www.ssnet.org/lessons/13d/less06.html and http://www.whiteestate.org/books/dof/DOFc14.html.
· To wash (iniquity) and cleanse (sin) (Psalms 51:2)
o “Truth cleanses us from all impurity, and prepares the soul for Christ’s presence. Christ is formed within, the hope of glory” (7 Bible Commentary, page 957, paragraph 10).
§ The “hope of glory” is Christ within us (Colossians 1:27)
o “Wash” in Strong’s Concordance (H3526): a prim. root; prop. to trample; hence to wash (prop. by stamping with the feet), whether lit. (including the fulling process) or fig.
o “Iniquity” in Strong’s Concordance (H5771): perversity, i.e. (moral) evil:—fault, iniquity, mischief, punishment (of iniquity), sin.
o “Cleanse” in Strong’s Concordance (H5352): a prim. root: to be (or make) clean (lit. or fig.); by impl. (in an adverse sense) to be bare, i.e. extripated
§ “Extirpate” in Merriam-Webster’s Dictionary: 1. (a) to destroy completely: wipe out (b) to pull up by the root
2. to cut out by surgery
o “Sin” in Strong’s Concordance (H2403): an offense (sometimes habitual sinfulness), and its penalty
o David was asking for God to figuratively wash him (his body) thoroughly from his perversity, mischief, etc. and to wipe out (destroy completely) of himself (his body) of any offense and its penalty.
David acknowledges his transgression and his sin is ever before him (Psalms 51:3)
· He acknowledges that he has sinned against God (Psalms 51:4)
· He acknowledges he has done evil in the sight of God (Psalms 51:4)
David acknowledges his sinful nature (Psalms 51:5)
· Shapen in iniquity
o “Shapen” in Strong’s Concordance (H2342): to writhe in pain (espec. of parturition)… bear, (make to) bring forth
§ “Writhe” in Merriam-Webster’s Dictionary: (c) to twist (the body or a bodily part) in pain
§ “Parturition” in Merriam-Webster’s Dictionary: the action or process of giving birth to offspring
o “Iniquity” in Strong’s Concordance (H5771): perversity, i.e. (moral) evil:—fault, iniquity, mischief, punishment (of iniquity), sin.
· In sin my mother conceive me
o “Sin” in Strong’s Concordance (H2399): (punishment of) sin
o “Conceive” in Merriam-Webster’s Dictionary: to become pregnant
o In labor pain, David’s mother conceived him (see Genesis 3:16)
David realizes that God desires to change this sinful nature (Psalms 51:6)
· God desires truth in the inward parts
o “Truth” in Strong’s Concordance (H571): stability; fig. certainty, truth, trustworthiness:—assured (-ly), establishment, faithful, right, sure, true (-ly, -th), verity.
o “Inward” in Strong’s Concordance (H2910): (fig.) the inmost thought:—inward parts.
· Within the hidden part, God shall make us to know wisdom
o “Hidden” in Strong’s Concordance (H5640): a prim. root; to stop up; by impl. to repair; fig. to keep secret:—closed up, hidden, secret, shut out (up), stop.
o “Wisdom” in Strong’s Concordance (H2451): wisdom (in a good sense):—skillful, wisdom, wisely, wit.
David asks for purging; using hyssop (I shall be clean) (Psalms 51:7)
· “Purge” in Strong’s Concordance (H2398): offer for sin, purge, purify (self), make reconciliation, (cause, make) sin (-ful, -ness), trespass
· “Hyssop” in Merriam-Webster’s Dictionary: a plant used in purification sprinkling rites by the ancient Hebrews
· “Clean” in Strong’s Concordance (H2891): a prim. root; prop. (phys. sound, clear, unadulterated; Levit. uncontaminated; mor. innocent or holy):—be (make, make self, pronounce) clean, cleanse (self), purge, purify (-ier, self).
· David is asking for God to use the hyssop plant to purify him.
David asks for washing (I shall be whiter than snow) (Psalms 51:7)
· “Wash” in Strong’s Concordance (H3526): a prim. root; prop. to trample; hence to wash (prop. by stamping with the feet), whether lit. (including the fulling process) or fig.
· “Whiter” in Strong’s Concordance (H3835): to be (or become) white
· David is asking for figurative washing to become white as the snow.
David asks to hear joy and gladness (Psalms 51:8). Result: broken bones may rejoice.
· “Bones” in Strong’s Concordance (H6106): a bone (as strong); by extens. the body; fig. the substance, i.e. (as pron.) selfsame:—body, bone, x life, (self-) same, strength, x very
· “Broken” in Strong’s Concordance (H1794): to collapse (phys. or mentally):—break (sore), contrite, crouch.
· “Rejoice” in Strong’s Concordance (H1523): be glad, joy, be joyful, rejoice.
· David asks to be able to hear joy and gladness so that his body and life, that once was broken out of a contrite heart, may be joyful.
Matthew Henry’s Commentary:
51:7, 8 Purge me with hyssop, with the blood of Christ applied to my soul by a lively faith, as the water of purification was sprinkled with a bunch of hyssop. The blood of Christ is called the blood of sprinkling, Heb 12:24. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb 10:2. He asks not to be comforted, till he is first cleansed; if sin, the bitter root of sorrow, be taken away, he can pray in faith, Let me have a well-grounded peace, of thy creating, so that the bones broken by convictions may rejoice, may be comforted.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David asks for God to:
· Hide His face from his sins (Psalms 51:9)
o “Hide” in Strong’s Concordance (H5641): a prim. root; to hide (by covering), lit. or fig.:—be absent, keep close, conceal, hide (self), (keep) secret, x surely.
o “Face” in Strong’s Concordance (H6440): the face (as the part that turns)
o “Sins” in Strong’s Concordance (H2399): (punishment of) sin
o David asks God to turn His face from the punishment of his sins
· Blot out all his iniquities (Psalms 51:9)
o “Blot” in Strong’s Concordance (H4229): prop. to stork or rub; by imp. to erase
o “Iniquities” in Strong’s Concordance (H5771): perversity, i.e. (moral) evil:—fault, iniquity, mischief, punishment (of iniquity), sin.
o David asked God to erase all his sins (referring to the sanctuary: blotting out sin).
· Create a clean heart in him (Psalms 51:10)
o “Create” in Strong’s Concordance (H1254):a prim. root; (absol.) to create; (qualified) to cut down (a wood), select, feed (as formative processes):—choose, create (creator), cut down, dispatch, do, make (fat).
o “Clean” in Strong’s Concordance (H2889): pure (in a phys., chem., cerem. or moral sense):—clean, fair, pure (-ness).
o “Heart” in Strong’s Concordance (H3820): the heart; also used (fig.) very widely for the feelings, the will and even the intellect; likewise for the centre of anything:— + care for, comfortably, consent, x considered, courag [-eous], friend [-ly], ([broken-], [hard-], [merry-], [stiff-], [stout-], double) heart ([-ed]), x heed, x I, kindly, midst, mind (-ed), x regard ([-ed]), x themselves, x unawares, understanding, x well, willingly, wisdom.
o David is asking God to make his feelings, will, and intellect pure.
· Renew a right spirit within him (Psalms 51:10)
o “Renew” in Strong’s Concordance (H2318): a prim. root; to be new; caus. to rebuild:—renew, repair.
o “Right” in Strong’s Concordance (H3559): certain (-ty), confirm, direct, faithfulness, fashion, fasten, firm, be fitted, be fixed, frame, be meet, ordain, order, perfect, (make) preparation, prepare (self), provide, make provision, (be, make) ready, right set (aright, fast, forth), be stable, (e-) stablish, stand, tarry, x very deed.
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
o David asks God to rebuild a stable mind within him.
· Not cast him from His presence (Psalms 51:11)
o “Cast” in Strong’s Concordance (H7993): a prim. root; to throw out, down or away (lit. or fig.)
o David asks to not be thrown out of God’s presence.
· Take not God’s holy spirit from him (Psalms 51:11)
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
· Restore unto him the joy of God’s salvation (Psalms 51:12)
o “Restore” in Strong’s Concordance (H7725): to turn back (hence, away) trans. or intrans., lit. or fig. … bring (again, back, home again, call [to mind], carry again (back)… recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve (cause to , make to) return, reverse...
o David asks God to allow him to recall the joy of God’s salvation.
· Uphold him with His free spirit (Psalms 51:12)
o “Uphold” in Strong’s Concordance (H5564): take hold of (in a favorable or unfavorable sense)… sustain
o “Free” in Strong’s Concordance (H5082): nobility, i.e. reputation
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
o David asks God to sustain him with God’s noble courage and mind.
Matthew Henry’s Commentary:
51:9-12 Hide thy face from my sins; blot out all mine iniquities out of thy book; blot them out, as a cloud is blotted out and dispelled by the beams of the sun. And the believer desires renewal to holiness as much as the joy of salvation. David now saw, more than ever, what an unclean heart he had, and sadly laments it; but he sees it is not in his own power to amend it, and therefore begs God would create in him a clean heart. When the sinner feels this change is necessary, and reads the promise of God to that purpose, he begins to ask it. He knew he had by his sin grieved the Holy Spirit, and provoked him to withdraw. This he dreads more than anything. He prays that Divine comforts may be restored to him. When we give ourselves cause to doubt our interest in salvation, how can we expect the joy of it? This had made him weak; he prays, I am ready to fall, either into sin or into despair, therefore uphold me with thy Spirit. Thy Spirit is a free Spirit, a free Agent himself, working freely. And the more cheerful we are in our duty, the more constant we shall be to it. What is this but the liberty wherewith Christ makes his people free, which is contrasted with the yoke of bondage? Ga 5:1. It is the Spirit of adoption spoken to the heart.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
Once those things mentioned in Psalms 51:7-12 occurs, then
· David says, only then, can he teach transgressors God’s ways and then sinners shall be converted unto God (Psalms 13)
David asks to be delivered from bloodguiltiness (Psalms 51:14)
· “Deliver” in Strong’s Concordance (H5337): a prim. root; to sense:— x at all, defend, deliver (self), escape, x without fail, part, pluck, preserve, recover, rescue, rid, save, spoil, strip, x surely, take (out).
· “Bloodguilt” in Merriam-Webster’s Dictionary: guilt resulting from bloodshed
· “Bloodguiltiness” in Strong’s Concordance (H1818): blood (as that which when shed causes death) of man or an animal; by anal. the juice of the grape; fig. (espec. in the plur.) bloodshed (i.e. drops of blood):—blood (-y, -guiltiness, [-thirsty]), + innocent.
· It sounds as if David is recalling how he had murdered Uriah (see 2 Samuel 11, 12).
David declares that God is the God of salvation (Psalms 51:14)
Once David is delivered from bloodguiltiness, his tongue shall sing aloud of God’s righteousness (Psalms 51:14)
· Once David’s lips are opened, his mouth shall sing forth God’s praise (Psalms 51:15)
Matthew Henry’s Commentary:
51:13-15 Those to whom God is the God of salvation, he will deliver from guilt; for the salvation he is the God of, is salvation from sin. We may therefore plead with him, Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin. And when the lips are opened, what should they speak but the praises of God for his forgiving mercy?
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David mentions that God doesn’t desire sacrifice or burnt offering. If it was the case, David would have done this (Psalms 51:16)
· The type of sacrifice God desires is a broken spirit; a broken and a contrite heart (God will not despise this) (Psalms 51:17)
o “Broken” in Strong’s Concordance (H7665): a prim. root; to burst (lit. or fig.):—break (down, off, in pieces, up), broken ([-hearted]), bring to the birth, crush, destroy, hurt, quench, x quite, tear, view
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
o “Contrite” in Strong’s Concordance (H1794): a prim. root; to collapse (phys. or mentally):—break (sore), contrite; crouch.
Matthew Henry’s Commentary:
51:16, 17 Those who are thoroughly convinced of their misery and danger by sin, would spare no cost to obtain the remission of it. But as they cannot make satisfaction for sin, so God cannot take any satisfaction in them, otherwise than as expressing love and duty to him. The good work wrought in every true penitent, is a broken spirit, a broken and a contrite heart, and sorrow for sin. It is a heart that is tender, and pliable to God's word. Oh that there were such a heart in every one of us! God is graciously pleased to accept this; it is instead of all burnt-offering and sacrifice. The broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him. Men despise that which is broken, but God will not. He will not overlook it, he will not refuse or reject it; though it makes God no satisfaction for the wrong done to him by sin.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David asks for God to do good in His good pleasure unto Zion and to build the walls of Jerusalem (Psalms 51:18)
· Then Good shall be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering (Psalms 51:19)
· Then shall Jerusalem offer bullock upon God’s alter (Psalms 51:19)
Matthew Henry’s Commentary:
51:18, 19 Those who have been in spiritual troubles, know how to pity and pray for others afflicted in like manner. David was afraid lest his sin should bring judgements upon the city and kingdom. No personal fears or troubles of conscience can make the soul, which has received grace, careless about the interests of the church of God. And let this be the continued joy of all the redeemed, that they have redemption through the blood of Christ, the forgiveness of sins according to the riches of his grace.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
See Appendix A for “David’s Prayer (Psalms 51) and the Sanctuary”
APPENDIX A
David’s Prayer (Psalms 51) and the Sanctuary
“Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgression” (Psalms 51:1).
· David confessed that he had sinned
o The repenting Israelite would bring a sacrifice (ex: lamb) to the sanctuary and would place his/her hand on the sacrifice to transfer sin into the sacrifice in front of the priest
o The priest symbolizes God
· Blotting out of sin in the sanctuary occurred once a year (cleansing), called Yon Kipper or Day of Atonement (see Leviticus 16). The record of sins for that year were blotted out.
“Wash me thoroughly from mine iniquity, and cleanse me from my sin” (Psalms 51:2).
· Washing in the sanctuary occurred in two ways: (1) with blood and (2) with water.
o With blood—Jesus, the Lamb of God, was slain for our sin (see John 1:29; Matthew 26:28; 1 Peter 1:19, 20; and Revelation 13:8). His blood is what washes our sins away.
o With water—the Brazen Laver was where the priests washed their hands and feet (Exodus 30:17-21). It also symbolizes baptism. Baptism washes away sins (Acts 22:16).
· The cleansing reconnects man to the purity of God
“Purge me with hyssop and I shall be clean: wash me, and I shall be whiter than snow” (Psalms 51:7).
· Hyssop was used to place blood on the lintel and the two side posts during the tenth plague in Egypt—the institution of the Passover (Exodus 12:22-27).
o “The hyssop used in sprinkling the blood was the symbol of purification, being thus employed in the cleansing of the leper and of those defiled by contact with the dead” (Patriarchs and Prophets, page 277, paragraph 2).
o Like the earthly sanctuary, the Passover was another illustration of the Savior. The Passover illustrated that Jesus would deliver the Israelites from Egyptian bondage (Exodus 12:27).
· Hyssop was used by the priest in the earthly sanctuary as a way to purify something that a leper had touched and one who was in contacted with a dead body (Numbers 19).
“Create in me a clean heart, O God; and renew a right spirit within me” (Psalms 51:10).
· David realized that the earthly sanctuary service is a symbol of the cleansing that is to occur within the heart
o “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalms 51:16, 17).
First do good, like the example in verse 18, and then God will be pleased “with the sacrifices of righteousness, with burnt offering, and whole burnt offering…” (Psalms 51:19).
Daniel’s Prayer (Daniel 9:3-23)
An Example of Confession
“Daniel’s example of prayer and confession is given for our instruction and encouragement.”
- Review and Herald, February 9, 1897
Background:
Daniel prayed this prayer during the first year that Darius (the son of Ahasuerus) was made king over the realm of the Chaldeans (Daniel 9:1). Daniel had prayed this prayer because he understood “by books” the number of the years that “he would accomplish seventy years in the desolations of Jerusalem” (verse 2). One of the “books” Daniel was referring to was the book of Jeremiah (see Jeremiah 25:11).
“For nearly seventy years, Israel had been in captivity. … Daniel knew that the appointed time for Israel’s captivity was nearly ended, but he did not feel that because God had promised to deliver them, they themselves had no part to act. With fasting and contribution he sought the Lord, confessing his own sins and the sins of the people.”
- Review and Herald, February 9, 1897
Matthew Henry’s Commentary:
9:1-3 When it was that Daniel had this communion with God (v. 1), in the first year of Darius the Mede, who was newly made king of the Chaldeans, Babylon being conquered by him and his nephew, or grandson, Cyrus. In this year the seventy years of the Jews’ captivity ended, but the decree for their release was not yet issued out; so that this address of Daniel’s to God seems to have been ready in that year, and, probably, before he was cast into the lions’ den. And one powerful inducement, perhaps, it was to him then to keep so close to the duty of prayer, though it cost him his life, that he had so lately experienced the benefit and comfort of it. 2. What occasioned his address to God by prayer (v. 2): He understood by books that seventy years was the time fixed for the continuance of the desolations of Jerusalem. v. 2. The book by which he understood this was the book of the prophecies of Jeremiah, in which he found it expressly foretold (Jer. 29:10), After seventy years be accomplished in Babylon (and therefore they must be reckoned from the first captivity, in the third year of Jehoiakim, which Daniel had reason to remember by a good token, for it was in that captivity that he was carried away himself, ch. 1:1), I will visit you, and perform my good word towards you. It was likewise said (Jer. 25:11), This whole land shall be seventy years a desolation (chorbath), the same word that Daniel here uses for the desolations of Jerusalem, which shows that he had that prophecy before him when he wrote this. Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah’s prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. 3. How serious and solemn his address to God was when he understood that the seventy years were just upon expiring (for it appears, by Ezekiel’s dating of his prophecies, that they exactly computed the years of their captivity), then he set his face to seek God by prayer. Note, God’s promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit. So Daniel did here; he prayed three times a day, and, no doubt, in every prayer made mention of the desolations of Jerusalem; yet he did not think that enough, but even in the midst of his business set time apart for an extraordinary application to Heaven on Jerusalem’s behalf.
Reference: http://biblehub.com/commentaries/mhcw/daniel/9.htm
Daniel set his face unto the Lord God (Daniel 9:3)
· Set
o Strong’s Concordance (H5414): cast, cause, charge, come, commit
Daniel sought the Lord God by prayer and supplication (Daniel 9:3)
· Supplication
o Strong’s Concordance (H8469): from H2603: to favor, bestow, implore, beseech, etc.
o Merriam-Webster’s Dictionary: to make a humble entreaty; especially : to pray to God
Daniel used fasting, sackcloth, and ashes (Daniel 9:3)
· In Biblical times, it was the practice of mourning by wearing sackcloth and ashes (Esther 3:8-9; 4:1; Job 42:1-6; Daniel 9:1-3). Reference: Breaking Free Workbook by Beth Moore (1999).
Daniel prayed and confessed
· Described who God is first (Daniel 9:4)
o “The great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments”
o Matthew Henry’s Commentary:
9:4-19 It was proper for Daniel to have his eye upon God’s mercy now that he was to lay before him the miseries of his people, and upon God’s covenant now that he was to sue for the performance of a promise. Note, We should, in prayer, look both at God’s greatness and his goodness, his majesty and mercy in conjunction.
Reference: http://biblehub.com/commentaries/mhcw/daniel/9.htm
· “We have sinned…” as in Daniel including himself (Daniel 9:5, 6)
o Committed iniquity
o Have done wickedly
o Have rebelled
o Departed from the precepts and from God’s judgments
o Haven’t harkened to God’s servants the prophets
o Matthew Henry’s Commentary:
9:4-19 When we seek to God for national mercies we ought to humble ourselves before him for national sins. These are the sins Daniel here laments; and we may here observe the variety of words he makes use of to set forth the greatness of their provocations
Reference: http://biblehub.com/commentaries/mhcw/daniel/9.htm
· God is righteous (Daniel 9:7, NIV) but unto us confusion of faces (Daniel 9:7, KJV)
o Confusion
§ Strong’s Concordance (H1322): shame
§ NIV: covered with shame
Daniel mentioned that, although they had rebelled against God, He is the One who is full of mercy and forgiveness (Daniel 9:9)
Daniel mentioned their disobedience to the voice of the Lord their God (Daniel 9:10)
· Didn’t walk in His laws which was set before them by God’s servants, the prophets (Daniel 9:10)
· “All Israel have transgressed thy law… therefore the curse is poured upon us” (Daniel 9:11)
o The curses were written down before Israel had transgressed; Daniel is referring to the law of Moses (Daniel 9:11, 13)
Daniel acknowledges God’s righteousness (Daniel 9:14)
· We obeyed not His voice (Daniel 9:14) and, therefore, the curses have come (v. 11)
Daniel acknowledge what God has done for His people (Daniel 9:15)
· Brought them out of the land of Egypt with a mighty hand (Daniel 9:15)
“Hast gotten thee renown” (Daniel 9:15)
· Margin of Bible: Made thee a name
· Renown
o Strong’s Concordance (H8034): honor
· Note: The “renown” (honor) must be speaking to the Israelites and not God because in Ezekiel 16, God spoke to Ezekiel for Jerusalem to know their abominations (v. 1, 2). Ezekiel 16:13-15 states how God’s people allowed their beauty and honor, which was displayed before the heathen, to blind them of the truth.
o “Thou trust in thine own beauty and played the harlot” (Ezekiel 16:15). They became self-righteous
o This reminds me of Lucifer and bow he allowed his beauty to distract him (Ezekiel 28:11-17).
Study The Details Of:
· Psalms 51 (David’s prayer)
· Daniel 9:3-23 (Daniel’s prayer)
· Matthew 6:9-12 (The Lord’s prayer)
· John 17 (Christ’s prayer)
I had started this journey about two months ago and was interrupted by finding annoying bedbugs in our townhouse!
So, the process had went from a full steam ahead to a crawl. Here is what I have thus far:David’s Prayer (Psalm 51)
Teaches the Way Back to God
“I present before you the fifty-first psalm, a psalm filled with precious lessons. From it we may learn what course to follow if we have departed from the Lord. To the king of Israel, exalted and honored, the Lord sent a message of reproof by His prophet. David confessed his sin and humbled his heart, declaring God to be just in all His dealings [Ps. 51:1-17 quoted].”
- Ellen G. White Manuscript 147, 1903
Background:
David repenting about his sin (type of sin: transgression) that involved lusting for Bathsheba and murdering her husband, Uriah (see 2 Samuel 11, 12).
· Transgression
o Strong’s Concordance (H6588): rebellion, sin, transgression, trespass
o Merriam-Webster’s Dictionary: an act, process, or instance of transgressing [going beyond the limit; violating]: as
(a) infringement or violation of a law, command, or duty
(b) the spread of the sea over land areas and the consequent unconformable deposit of sediments on older rocks.
Matthew Henry’s Commentary:
51:1-6 David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, who alone can heal them? he drew up, by Divine teaching, an account of the workings of his heart toward God. Those that truly repent of their sins, will not be ashamed to own their repentance. Also, he instructs others what to do, and what to say. David had not only done much, but suffered much in the cause of God; yet he flees to God's infinite mercy, and depends upon that alone for pardon and peace. He begs the pardon of sin. The blood of Christ, sprinkled upon the conscience, blots out the transgression, and, having reconciled us to God, reconciles us to ourselves. The believer longs to have the whole debt of his sins blotted out, and every stain cleansed; he would be thoroughly washed from all his sins; but the hypocrite always has some secret reserve, and would have some favorite lust spared. David had such a deep sense of his sin, that he was continually thinking of it, with sorrow and shame. His sin was committed against God, whose truth we deny by wilful sin; with him we deal deceitfully. And the truly penitent will ever trace back the streams of actual sin to the fountain of original depravity. He confesses his original corruption. This is that foolishness which is bound in the heart of a child, that proneness to evil, and that backwardness to good, which is the burden of the regenerate, and the ruin of the unregenerate. He is encouraged, in his repentance, to hope that God would graciously accept him. Thou desirest truth in the inward part; to this God looks, in a returning sinner. Where there is truth, God will give wisdom. Those who sincerely endeavour to do their duty shall be taught their duty; but they will expect good only from Divine grace overcoming their corrupt nature.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David confesses his sin (Psalms 51:1-4)
David asked God:
· For mercy (based on God’s character) (Psalms 51:1)
o “Mercy” in Strong’s Concordance (H2603): prop. to bend or stoop in kindness to an inferior
o David was asking God, who is superior to him, to bend or stoop in kindness to him.
· To blot out his transgression (Psalms 51:1)
o “Blot” in Strong’s Concordance (H4229): prop. to stork or rub; by imp. to erase
o David asked God to erase (with a stroke or a rub) his violation of God’s law. For a deeper study, read about the cleansing of the sanctuary and the day of atonement: http://www.ssnet.org/lessons/13d/less06.html and http://www.whiteestate.org/books/dof/DOFc14.html.
· To wash (iniquity) and cleanse (sin) (Psalms 51:2)
o “Truth cleanses us from all impurity, and prepares the soul for Christ’s presence. Christ is formed within, the hope of glory” (7 Bible Commentary, page 957, paragraph 10).
§ The “hope of glory” is Christ within us (Colossians 1:27)
o “Wash” in Strong’s Concordance (H3526): a prim. root; prop. to trample; hence to wash (prop. by stamping with the feet), whether lit. (including the fulling process) or fig.
o “Iniquity” in Strong’s Concordance (H5771): perversity, i.e. (moral) evil:—fault, iniquity, mischief, punishment (of iniquity), sin.
o “Cleanse” in Strong’s Concordance (H5352): a prim. root: to be (or make) clean (lit. or fig.); by impl. (in an adverse sense) to be bare, i.e. extripated
§ “Extirpate” in Merriam-Webster’s Dictionary: 1. (a) to destroy completely: wipe out (b) to pull up by the root
2. to cut out by surgery
o “Sin” in Strong’s Concordance (H2403): an offense (sometimes habitual sinfulness), and its penalty
o David was asking for God to figuratively wash him (his body) thoroughly from his perversity, mischief, etc. and to wipe out (destroy completely) of himself (his body) of any offense and its penalty.
David acknowledges his transgression and his sin is ever before him (Psalms 51:3)
· He acknowledges that he has sinned against God (Psalms 51:4)
· He acknowledges he has done evil in the sight of God (Psalms 51:4)
David acknowledges his sinful nature (Psalms 51:5)
· Shapen in iniquity
o “Shapen” in Strong’s Concordance (H2342): to writhe in pain (espec. of parturition)… bear, (make to) bring forth
§ “Writhe” in Merriam-Webster’s Dictionary: (c) to twist (the body or a bodily part) in pain
§ “Parturition” in Merriam-Webster’s Dictionary: the action or process of giving birth to offspring
o “Iniquity” in Strong’s Concordance (H5771): perversity, i.e. (moral) evil:—fault, iniquity, mischief, punishment (of iniquity), sin.
· In sin my mother conceive me
o “Sin” in Strong’s Concordance (H2399): (punishment of) sin
o “Conceive” in Merriam-Webster’s Dictionary: to become pregnant
o In labor pain, David’s mother conceived him (see Genesis 3:16)
David realizes that God desires to change this sinful nature (Psalms 51:6)
· God desires truth in the inward parts
o “Truth” in Strong’s Concordance (H571): stability; fig. certainty, truth, trustworthiness:—assured (-ly), establishment, faithful, right, sure, true (-ly, -th), verity.
o “Inward” in Strong’s Concordance (H2910): (fig.) the inmost thought:—inward parts.
· Within the hidden part, God shall make us to know wisdom
o “Hidden” in Strong’s Concordance (H5640): a prim. root; to stop up; by impl. to repair; fig. to keep secret:—closed up, hidden, secret, shut out (up), stop.
o “Wisdom” in Strong’s Concordance (H2451): wisdom (in a good sense):—skillful, wisdom, wisely, wit.
David asks for purging; using hyssop (I shall be clean) (Psalms 51:7)
· “Purge” in Strong’s Concordance (H2398): offer for sin, purge, purify (self), make reconciliation, (cause, make) sin (-ful, -ness), trespass
· “Hyssop” in Merriam-Webster’s Dictionary: a plant used in purification sprinkling rites by the ancient Hebrews
· “Clean” in Strong’s Concordance (H2891): a prim. root; prop. (phys. sound, clear, unadulterated; Levit. uncontaminated; mor. innocent or holy):—be (make, make self, pronounce) clean, cleanse (self), purge, purify (-ier, self).
· David is asking for God to use the hyssop plant to purify him.
David asks for washing (I shall be whiter than snow) (Psalms 51:7)
· “Wash” in Strong’s Concordance (H3526): a prim. root; prop. to trample; hence to wash (prop. by stamping with the feet), whether lit. (including the fulling process) or fig.
· “Whiter” in Strong’s Concordance (H3835): to be (or become) white
· David is asking for figurative washing to become white as the snow.
David asks to hear joy and gladness (Psalms 51:8). Result: broken bones may rejoice.
· “Bones” in Strong’s Concordance (H6106): a bone (as strong); by extens. the body; fig. the substance, i.e. (as pron.) selfsame:—body, bone, x life, (self-) same, strength, x very
· “Broken” in Strong’s Concordance (H1794): to collapse (phys. or mentally):—break (sore), contrite, crouch.
· “Rejoice” in Strong’s Concordance (H1523): be glad, joy, be joyful, rejoice.
· David asks to be able to hear joy and gladness so that his body and life, that once was broken out of a contrite heart, may be joyful.
Matthew Henry’s Commentary:
51:7, 8 Purge me with hyssop, with the blood of Christ applied to my soul by a lively faith, as the water of purification was sprinkled with a bunch of hyssop. The blood of Christ is called the blood of sprinkling, Heb 12:24. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb 10:2. He asks not to be comforted, till he is first cleansed; if sin, the bitter root of sorrow, be taken away, he can pray in faith, Let me have a well-grounded peace, of thy creating, so that the bones broken by convictions may rejoice, may be comforted.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David asks for God to:
· Hide His face from his sins (Psalms 51:9)
o “Hide” in Strong’s Concordance (H5641): a prim. root; to hide (by covering), lit. or fig.:—be absent, keep close, conceal, hide (self), (keep) secret, x surely.
o “Face” in Strong’s Concordance (H6440): the face (as the part that turns)
o “Sins” in Strong’s Concordance (H2399): (punishment of) sin
o David asks God to turn His face from the punishment of his sins
· Blot out all his iniquities (Psalms 51:9)
o “Blot” in Strong’s Concordance (H4229): prop. to stork or rub; by imp. to erase
o “Iniquities” in Strong’s Concordance (H5771): perversity, i.e. (moral) evil:—fault, iniquity, mischief, punishment (of iniquity), sin.
o David asked God to erase all his sins (referring to the sanctuary: blotting out sin).
· Create a clean heart in him (Psalms 51:10)
o “Create” in Strong’s Concordance (H1254):a prim. root; (absol.) to create; (qualified) to cut down (a wood), select, feed (as formative processes):—choose, create (creator), cut down, dispatch, do, make (fat).
o “Clean” in Strong’s Concordance (H2889): pure (in a phys., chem., cerem. or moral sense):—clean, fair, pure (-ness).
o “Heart” in Strong’s Concordance (H3820): the heart; also used (fig.) very widely for the feelings, the will and even the intellect; likewise for the centre of anything:— + care for, comfortably, consent, x considered, courag [-eous], friend [-ly], ([broken-], [hard-], [merry-], [stiff-], [stout-], double) heart ([-ed]), x heed, x I, kindly, midst, mind (-ed), x regard ([-ed]), x themselves, x unawares, understanding, x well, willingly, wisdom.
o David is asking God to make his feelings, will, and intellect pure.
· Renew a right spirit within him (Psalms 51:10)
o “Renew” in Strong’s Concordance (H2318): a prim. root; to be new; caus. to rebuild:—renew, repair.
o “Right” in Strong’s Concordance (H3559): certain (-ty), confirm, direct, faithfulness, fashion, fasten, firm, be fitted, be fixed, frame, be meet, ordain, order, perfect, (make) preparation, prepare (self), provide, make provision, (be, make) ready, right set (aright, fast, forth), be stable, (e-) stablish, stand, tarry, x very deed.
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
o David asks God to rebuild a stable mind within him.
· Not cast him from His presence (Psalms 51:11)
o “Cast” in Strong’s Concordance (H7993): a prim. root; to throw out, down or away (lit. or fig.)
o David asks to not be thrown out of God’s presence.
· Take not God’s holy spirit from him (Psalms 51:11)
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
· Restore unto him the joy of God’s salvation (Psalms 51:12)
o “Restore” in Strong’s Concordance (H7725): to turn back (hence, away) trans. or intrans., lit. or fig. … bring (again, back, home again, call [to mind], carry again (back)… recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve (cause to , make to) return, reverse...
o David asks God to allow him to recall the joy of God’s salvation.
· Uphold him with His free spirit (Psalms 51:12)
o “Uphold” in Strong’s Concordance (H5564): take hold of (in a favorable or unfavorable sense)… sustain
o “Free” in Strong’s Concordance (H5082): nobility, i.e. reputation
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
o David asks God to sustain him with God’s noble courage and mind.
Matthew Henry’s Commentary:
51:9-12 Hide thy face from my sins; blot out all mine iniquities out of thy book; blot them out, as a cloud is blotted out and dispelled by the beams of the sun. And the believer desires renewal to holiness as much as the joy of salvation. David now saw, more than ever, what an unclean heart he had, and sadly laments it; but he sees it is not in his own power to amend it, and therefore begs God would create in him a clean heart. When the sinner feels this change is necessary, and reads the promise of God to that purpose, he begins to ask it. He knew he had by his sin grieved the Holy Spirit, and provoked him to withdraw. This he dreads more than anything. He prays that Divine comforts may be restored to him. When we give ourselves cause to doubt our interest in salvation, how can we expect the joy of it? This had made him weak; he prays, I am ready to fall, either into sin or into despair, therefore uphold me with thy Spirit. Thy Spirit is a free Spirit, a free Agent himself, working freely. And the more cheerful we are in our duty, the more constant we shall be to it. What is this but the liberty wherewith Christ makes his people free, which is contrasted with the yoke of bondage? Ga 5:1. It is the Spirit of adoption spoken to the heart.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
Once those things mentioned in Psalms 51:7-12 occurs, then
· David says, only then, can he teach transgressors God’s ways and then sinners shall be converted unto God (Psalms 13)
David asks to be delivered from bloodguiltiness (Psalms 51:14)
· “Deliver” in Strong’s Concordance (H5337): a prim. root; to sense:— x at all, defend, deliver (self), escape, x without fail, part, pluck, preserve, recover, rescue, rid, save, spoil, strip, x surely, take (out).
· “Bloodguilt” in Merriam-Webster’s Dictionary: guilt resulting from bloodshed
· “Bloodguiltiness” in Strong’s Concordance (H1818): blood (as that which when shed causes death) of man or an animal; by anal. the juice of the grape; fig. (espec. in the plur.) bloodshed (i.e. drops of blood):—blood (-y, -guiltiness, [-thirsty]), + innocent.
· It sounds as if David is recalling how he had murdered Uriah (see 2 Samuel 11, 12).
David declares that God is the God of salvation (Psalms 51:14)
Once David is delivered from bloodguiltiness, his tongue shall sing aloud of God’s righteousness (Psalms 51:14)
· Once David’s lips are opened, his mouth shall sing forth God’s praise (Psalms 51:15)
Matthew Henry’s Commentary:
51:13-15 Those to whom God is the God of salvation, he will deliver from guilt; for the salvation he is the God of, is salvation from sin. We may therefore plead with him, Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin. And when the lips are opened, what should they speak but the praises of God for his forgiving mercy?
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David mentions that God doesn’t desire sacrifice or burnt offering. If it was the case, David would have done this (Psalms 51:16)
· The type of sacrifice God desires is a broken spirit; a broken and a contrite heart (God will not despise this) (Psalms 51:17)
o “Broken” in Strong’s Concordance (H7665): a prim. root; to burst (lit. or fig.):—break (down, off, in pieces, up), broken ([-hearted]), bring to the birth, crush, destroy, hurt, quench, x quite, tear, view
o “Spirit” in Strong’s Concordance (H7307): cool, courage, mind
o “Contrite” in Strong’s Concordance (H1794): a prim. root; to collapse (phys. or mentally):—break (sore), contrite; crouch.
Matthew Henry’s Commentary:
51:16, 17 Those who are thoroughly convinced of their misery and danger by sin, would spare no cost to obtain the remission of it. But as they cannot make satisfaction for sin, so God cannot take any satisfaction in them, otherwise than as expressing love and duty to him. The good work wrought in every true penitent, is a broken spirit, a broken and a contrite heart, and sorrow for sin. It is a heart that is tender, and pliable to God's word. Oh that there were such a heart in every one of us! God is graciously pleased to accept this; it is instead of all burnt-offering and sacrifice. The broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him. Men despise that which is broken, but God will not. He will not overlook it, he will not refuse or reject it; though it makes God no satisfaction for the wrong done to him by sin.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
David asks for God to do good in His good pleasure unto Zion and to build the walls of Jerusalem (Psalms 51:18)
· Then Good shall be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering (Psalms 51:19)
· Then shall Jerusalem offer bullock upon God’s alter (Psalms 51:19)
Matthew Henry’s Commentary:
51:18, 19 Those who have been in spiritual troubles, know how to pity and pray for others afflicted in like manner. David was afraid lest his sin should bring judgements upon the city and kingdom. No personal fears or troubles of conscience can make the soul, which has received grace, careless about the interests of the church of God. And let this be the continued joy of all the redeemed, that they have redemption through the blood of Christ, the forgiveness of sins according to the riches of his grace.
Reference: http://biblehub.com/commentaries/mhc/psalms/51.htm
See Appendix A for “David’s Prayer (Psalms 51) and the Sanctuary”
APPENDIX A
David’s Prayer (Psalms 51) and the Sanctuary
“Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgression” (Psalms 51:1).
· David confessed that he had sinned
o The repenting Israelite would bring a sacrifice (ex: lamb) to the sanctuary and would place his/her hand on the sacrifice to transfer sin into the sacrifice in front of the priest
o The priest symbolizes God
· Blotting out of sin in the sanctuary occurred once a year (cleansing), called Yon Kipper or Day of Atonement (see Leviticus 16). The record of sins for that year were blotted out.
“Wash me thoroughly from mine iniquity, and cleanse me from my sin” (Psalms 51:2).
· Washing in the sanctuary occurred in two ways: (1) with blood and (2) with water.
o With blood—Jesus, the Lamb of God, was slain for our sin (see John 1:29; Matthew 26:28; 1 Peter 1:19, 20; and Revelation 13:8). His blood is what washes our sins away.
o With water—the Brazen Laver was where the priests washed their hands and feet (Exodus 30:17-21). It also symbolizes baptism. Baptism washes away sins (Acts 22:16).
· The cleansing reconnects man to the purity of God
“Purge me with hyssop and I shall be clean: wash me, and I shall be whiter than snow” (Psalms 51:7).
· Hyssop was used to place blood on the lintel and the two side posts during the tenth plague in Egypt—the institution of the Passover (Exodus 12:22-27).
o “The hyssop used in sprinkling the blood was the symbol of purification, being thus employed in the cleansing of the leper and of those defiled by contact with the dead” (Patriarchs and Prophets, page 277, paragraph 2).
o Like the earthly sanctuary, the Passover was another illustration of the Savior. The Passover illustrated that Jesus would deliver the Israelites from Egyptian bondage (Exodus 12:27).
· Hyssop was used by the priest in the earthly sanctuary as a way to purify something that a leper had touched and one who was in contacted with a dead body (Numbers 19).
“Create in me a clean heart, O God; and renew a right spirit within me” (Psalms 51:10).
· David realized that the earthly sanctuary service is a symbol of the cleansing that is to occur within the heart
o “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalms 51:16, 17).
First do good, like the example in verse 18, and then God will be pleased “with the sacrifices of righteousness, with burnt offering, and whole burnt offering…” (Psalms 51:19).
Daniel’s Prayer (Daniel 9:3-23)
An Example of Confession
“Daniel’s example of prayer and confession is given for our instruction and encouragement.”
- Review and Herald, February 9, 1897
Background:
Daniel prayed this prayer during the first year that Darius (the son of Ahasuerus) was made king over the realm of the Chaldeans (Daniel 9:1). Daniel had prayed this prayer because he understood “by books” the number of the years that “he would accomplish seventy years in the desolations of Jerusalem” (verse 2). One of the “books” Daniel was referring to was the book of Jeremiah (see Jeremiah 25:11).
“For nearly seventy years, Israel had been in captivity. … Daniel knew that the appointed time for Israel’s captivity was nearly ended, but he did not feel that because God had promised to deliver them, they themselves had no part to act. With fasting and contribution he sought the Lord, confessing his own sins and the sins of the people.”
- Review and Herald, February 9, 1897
Matthew Henry’s Commentary:
9:1-3 When it was that Daniel had this communion with God (v. 1), in the first year of Darius the Mede, who was newly made king of the Chaldeans, Babylon being conquered by him and his nephew, or grandson, Cyrus. In this year the seventy years of the Jews’ captivity ended, but the decree for their release was not yet issued out; so that this address of Daniel’s to God seems to have been ready in that year, and, probably, before he was cast into the lions’ den. And one powerful inducement, perhaps, it was to him then to keep so close to the duty of prayer, though it cost him his life, that he had so lately experienced the benefit and comfort of it. 2. What occasioned his address to God by prayer (v. 2): He understood by books that seventy years was the time fixed for the continuance of the desolations of Jerusalem. v. 2. The book by which he understood this was the book of the prophecies of Jeremiah, in which he found it expressly foretold (Jer. 29:10), After seventy years be accomplished in Babylon (and therefore they must be reckoned from the first captivity, in the third year of Jehoiakim, which Daniel had reason to remember by a good token, for it was in that captivity that he was carried away himself, ch. 1:1), I will visit you, and perform my good word towards you. It was likewise said (Jer. 25:11), This whole land shall be seventy years a desolation (chorbath), the same word that Daniel here uses for the desolations of Jerusalem, which shows that he had that prophecy before him when he wrote this. Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah’s prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. 3. How serious and solemn his address to God was when he understood that the seventy years were just upon expiring (for it appears, by Ezekiel’s dating of his prophecies, that they exactly computed the years of their captivity), then he set his face to seek God by prayer. Note, God’s promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit. So Daniel did here; he prayed three times a day, and, no doubt, in every prayer made mention of the desolations of Jerusalem; yet he did not think that enough, but even in the midst of his business set time apart for an extraordinary application to Heaven on Jerusalem’s behalf.
Reference: http://biblehub.com/commentaries/mhcw/daniel/9.htm
Daniel set his face unto the Lord God (Daniel 9:3)
· Set
o Strong’s Concordance (H5414): cast, cause, charge, come, commit
Daniel sought the Lord God by prayer and supplication (Daniel 9:3)
· Supplication
o Strong’s Concordance (H8469): from H2603: to favor, bestow, implore, beseech, etc.
o Merriam-Webster’s Dictionary: to make a humble entreaty; especially : to pray to God
Daniel used fasting, sackcloth, and ashes (Daniel 9:3)
· In Biblical times, it was the practice of mourning by wearing sackcloth and ashes (Esther 3:8-9; 4:1; Job 42:1-6; Daniel 9:1-3). Reference: Breaking Free Workbook by Beth Moore (1999).
Daniel prayed and confessed
· Described who God is first (Daniel 9:4)
o “The great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments”
o Matthew Henry’s Commentary:
9:4-19 It was proper for Daniel to have his eye upon God’s mercy now that he was to lay before him the miseries of his people, and upon God’s covenant now that he was to sue for the performance of a promise. Note, We should, in prayer, look both at God’s greatness and his goodness, his majesty and mercy in conjunction.
Reference: http://biblehub.com/commentaries/mhcw/daniel/9.htm
· “We have sinned…” as in Daniel including himself (Daniel 9:5, 6)
o Committed iniquity
o Have done wickedly
o Have rebelled
o Departed from the precepts and from God’s judgments
o Haven’t harkened to God’s servants the prophets
o Matthew Henry’s Commentary:
9:4-19 When we seek to God for national mercies we ought to humble ourselves before him for national sins. These are the sins Daniel here laments; and we may here observe the variety of words he makes use of to set forth the greatness of their provocations
Reference: http://biblehub.com/commentaries/mhcw/daniel/9.htm
· God is righteous (Daniel 9:7, NIV) but unto us confusion of faces (Daniel 9:7, KJV)
o Confusion
§ Strong’s Concordance (H1322): shame
§ NIV: covered with shame
Daniel mentioned that, although they had rebelled against God, He is the One who is full of mercy and forgiveness (Daniel 9:9)
Daniel mentioned their disobedience to the voice of the Lord their God (Daniel 9:10)
· Didn’t walk in His laws which was set before them by God’s servants, the prophets (Daniel 9:10)
· “All Israel have transgressed thy law… therefore the curse is poured upon us” (Daniel 9:11)
o The curses were written down before Israel had transgressed; Daniel is referring to the law of Moses (Daniel 9:11, 13)
Daniel acknowledges God’s righteousness (Daniel 9:14)
· We obeyed not His voice (Daniel 9:14) and, therefore, the curses have come (v. 11)
Daniel acknowledge what God has done for His people (Daniel 9:15)
· Brought them out of the land of Egypt with a mighty hand (Daniel 9:15)
“Hast gotten thee renown” (Daniel 9:15)
· Margin of Bible: Made thee a name
· Renown
o Strong’s Concordance (H8034): honor
· Note: The “renown” (honor) must be speaking to the Israelites and not God because in Ezekiel 16, God spoke to Ezekiel for Jerusalem to know their abominations (v. 1, 2). Ezekiel 16:13-15 states how God’s people allowed their beauty and honor, which was displayed before the heathen, to blind them of the truth.
o “Thou trust in thine own beauty and played the harlot” (Ezekiel 16:15). They became self-righteous
o This reminds me of Lucifer and bow he allowed his beauty to distract him (Ezekiel 28:11-17).
