![]() ![]() But Daniel here turns away God's face by some means from the people's sins, with the view of fixing his attention on himself alone and his own pity, and on his consistent fidelity to that perpetual covenant which he had made with their fathers. ![]() The people must necessarily perish, should God deal with them as they deserved. What, then, will occur, if the whole of thy people be now destroyed? He next adds, We have done impiously, and have acted wickedly In these words Daniel declares how nothing was left except for God to consider himself rather than his people, as by looking to them he would find nothing but material for vengeance. And the same sentiment often occurs in the prophets when they use the argument: - If this people should perish, what would prevent the extinction of thy glory, and thus whatever thou hadst conferred upon this people would be buried in oblivion? So, therefore, Daniel now says, By bringing thy people from the land of Egypt, thou hast made thyself a name that is, thou hast procured for thyself glory, which ought to flourish through all ages unto the end of the world. Whence it follows, his people could not be cast off without also destroying the remembrance of that mighty power by which God had acquired for himself renown. He afterwards adds another cause, God then acquired renown for himself, as the event evidently displayed He here joins God's power with his pity, implying, when the people were led forth, it was not only a specimen of paternal favor towards the family of Abraham, but also an exhibition of divine power. We now understand the Prophet's meaning, when he says, the people were led forth from Egypt. We observe, then, how he stirs up himself and all the rest of the pious to prayer, because by laying this foundation, he could both complain familiarly, and fearlessly request of God to pity his people, and to put an end to their calamities. Daniel now follows up this reasoning-Thou, O Lord our God, says he, who hast led forth thy people as if he had said, he called upon God, because by one single proof he had testified to all ages the sacred character of the race of Abraham. And when in their turn such anxiety seized upon the faithful as to lead them to apprehend their own utter desertion by God, they are in the habit of seizing upon this shield - God did not lead our fathers out of Egypt in vain. (Leviticus 11:45, and often elsewhere.) God not only commends his own power in such passages, but denotes the object of their redemption for he then received his people under his care on the very ground of never ceasing to act towards them with the love and anxiety of a father. I am that God, says he, who led you out of Egypt. Therefore, whenever God wishes to gather together those who have been dispersed, and to raise their minds from a state of despair to cheerful hope, he reminds them of his being their Redeemer. For when God led his people out of Egypt, he did not set before them any momentary benefit merely, but he bore witness to the adoption of the race of Abraham on the condition of his being their perpetual Savior. First, he would conciliate favor for himself next, he would stir up the minds of the pious to confidence, and so he sets before them that proof of grace which ought to avail to support the minds of the pious even to the end of the world. Et nunc audias, Deus noster, precationem servi tua, et orationem ejus atque illumina faciem tuam super sanctuarium tuum quod vastatum est, vel, desolatum, propter Dominum.Īfter Daniel has sufficiently confessed the justice of those judgments which God had inflicted upon the people, he again returns to beg for pardon. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.ġ7. Domine secundum omnes justitias tuas avertatur, quaeso, ira tua, et excandescentia tua ab urbe tua Jerusalem, monte sanctitatis tuae: quoniam ob peccata nostra, et ob iniquitates, patrum nostrorom, Jerusalem, et populus tuus est in probum cunctis vicinis, circuitibus nostris.ġ7. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.ġ6. ![]() Et nunc Domine Deus noster, qui eduxisti populum tuum e terra Aegypt cum manu forti, et fecisti, comparasti, tibi nomen secundum diem hanc, peccavimus, impie egimus.ġ6. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day we have sinned, we have done wickedly.ġ5. ![]()
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