proach to all that are about us. 17 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.

city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

19 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. LECTURE 1381.

18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the

Of doing every thing for the Lord's sake.

Here we find one prophet teaching us what use to make of the writings of another. Daniel "understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem." See Jer. 25. 11, 12. 29. 10. And therefore at the expiration of the period he betook himself to very earnest prayer, with fasting and penitent confession of sin, pleading unto God for the fulfilment of his promise, saying, “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." Let us note then how well it becomes us to pray most earnestly for those very things which God has most expressly promised. To do so is no impeachment of his faithfulness; it argues no distrust of his performance. It shews that we believe Him, and are willing to obey Him, when He commands us to pray, as the condition on which we may reckon to receive the good things He promises to give. Daniel indeed, in this very prayer, addresses God as a covenant keeping God, and states that righteousness belongs to Him, but to his people only confusion of face because of their manifold transgressions. And this the prophet owns with shame and sorrow in behalf of all Israel without exception, acknowledging that their signal calamities were no more than God had plainly forewarned them of, in the law written by Moses. They then had no claim to mercy other than God's own free grace. All that Daniel could plead was that God had been merciful unto them before, and moreover that the honour of his name was concerned in the renewed redemption of his people. Hence we may conclude further, that it is no disparagement to the divine character to plead with God for his own name's sake. In man indeed a thirst for honour arises often from selfishness and pride. But even in man this feeling is frequently connected with better things. In God it is a proof of condescending love, that He represents Himself as honoured and glorified by any thing that his creatures do, by any thing that his people enjoy. For in truth it is out of regard to us that He teaches us to take this view of our duties and our privileges. And nothing more helps us to be holy and heavenly minded than a habit of acting, feeling, praying, every thing," for the Lord's sake."

Gabriel informeth Daniel of the seventy weeks.

20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God; 21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation, 22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved therefore understand the matter, and consider the vision.

ness, and to seal up the vision and prophecy, and to anoint the most Holy.

25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

27 And he shall confirm the covenant with many for one week and in the midst of the 24 Seventy weeks are deter- week he shall cause the sacrimined upon thy people and up- fice and the oblation to cease, on thy holy city, to finish the and for the overspreading of transgression, and to make an abominations he shall make it end of sins, and to make recon- desolate, even until the consumciliation for iniquity, and to mation, and that determined shall bring in everlasting righteous- be poured upon the desolate. LECTURE 1382.

The conclusions suggested by prophecy fulfilled.

Daniel, praying for the fulfilment of one prophetic promise, is favoured with the revelation of another, remarkable for the mention of certain distinct periods of time, as well as for the express and full description of the redemption of man by Christ. "Seventy weeks," or seventy times seven days, are to be understood as a symbol of seventy times seven years. Four hundred and ninety years therefore was the length of time determined on, for the consummation of the important matters thus described: "to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy." These things were the ends and objects of the Jewish dispensation. They are the sum and substance of the Gospel. For here we find mention of sin atoned for, God reconciled to sinners, an everlasting righteousness brought in, the revelation of God's will completed, and the most holy Jesus

anointed to be our Prophet, Priest, and King. These things then were to be fulfilled at the end of seventy sevens from "the going forth of the commandment to restore and to build Jerusalem."

But in this prophecy the whole interval is divided into parts. First there are "seven weeks," or seven times seven years, for the rebuilding of Jerusalem, and then threescore and two weeks more, or sixty two times seven years, "unto the Messiah the Prince." "And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." Thus the atoning death of the Messiah, and the subsequent destruction of Jerusalem, with very signal horrors of war, are specified as happening after the end of the sixty two weeks of years; though how long after each respectively shall happen is not mentioned. Only it is added, "he shall confirm the covenant with many for one week." And as this one week, added to the seven and the sixty two, makes just seventy, it seems right to conclude, that it coincides with the last of the seventy weeks first mentioned. This last week then is the period of seven years, in the midst of which Christ was crucified, causing thereby the sacrifice and the oblation to cease," inasmuch as He put an end to the Jewish ceremonial law, by offering up the all sufficient sacrifice of Himself. During the previous half of this week of years Christ ministered in person exclusively to the Jews. During the latter half, subsequently to his dying on the cross, He ministered to the same people by the exclusive ministration of the apostles. Thus did He "confirm the covenant with many for one week," giving this exclusive precedency to the lost sheep of the house of Israel, according to the tenour of their covenant.

Such we may believe to be the purport of a prophecy, which however hard to understand in some few particulars, is in its general outline most clear and distinct, most express and full, both as to the things foretold, and as to the times marked out beforehand, and as to their manifest fulfilment in the events. There may be different ways of reckoning the dates referred to; each having its own grounds of probability. But this is agreed on all hands, that there was an interval of seventy sevens, or somewhat less than five hundred years, between the renewal of the Jewish church and

state, and the death of Christ upon the cross. This is the great

fact to be chiefly borne in mind in the review of this wonderful prediction. And the conclusions which it forcibly suggests are such as these; that God in his wisdom foreknows all things, that in his goodness He foretels the future, for the edification of his church, that by his power He brings to pass that which He foretels, and that the great object of all prophecy, and of all providence, with a view to which all times and all events have been adjusted here on earth, is the redemption of fallen man by Christ Jesus dying on the cross.

Daniel having mourned and fasted seeth a vision.

1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

2 In those days I Daniel was mourning three full weeks. 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz :

6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

7 And I Daniel alone saw the vision for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

8 Therefore I was left alone, and saw this great vision, and there remained no strength in me for my comeliness was turned in me into corruption, and I retained no strength.

9 Yet heard I the voice of his words and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.

11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.

12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.

17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

18 Then there came again and touched me one like the appearance of a man, and he strengthened me,

19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.

20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.

21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

LECTURE 1383.

That God can enable us to enjoy the presence of angels. This vision is introductory to the prophecy contained in the two chapters following. It appears probable that "the prince of the kingdom of Persia," then the ruling empire of the world, had withstood the ministry of this angelic being in the matter of the restoration of the Jews. And the "one and twenty days," during which this monarch resisted the will of God thus impressed upon his mind, were the same as the "three full weeks," which Daniel spent in mourning, and fasting, and prayer. The prophet was afflicted in his soul because the restoration of his people was hindered. He poured out his sorrows before God. And God vouchsafed him this vision of a heavenly being for his comfort and instruction, and for the edification of the church for ever. But how can flesh and blood bear to look upon a sight like this? They who were with the prophet at the time of its appearing, even though they "saw not the vision," yet " fled to hide themselves." And Daniel himself became faint at the sight, and was as one dead with fear. And even when a hand from heaven touched him, and a voice from heaven bade him not fear, assuring him that God had heard his words, and had sent to make him understand the things that would long afterwards befal his people, even at these words, full of comfort as they were, the prophet "became dumb." But his lips were now once more touched, and he was able to express his sense of weakness. Once more he was touched, and strengthened, and exhorted to be of a good courage. Upon which having asked for the promised information, it is introduced with an allusion to the errand of the person speaking to him, and with mention of that heavenly being's coadjutor, under the name of "Michael your prince." The ministry of angels is a subject on which so little is revealed, that many things in this chapter are necessarily hard to be understood. But we may plainly learn from it that God hears and answers the prayers of his afflicted servants, and that such as devoutly love Him are by Him greatly beloved, and that He can and will strengthen them to bear the sight, yea, and to enjoy the society, of those heavenly beings, the brightness of whose glory would else be all too much for beings such as men to endure.

PART VIII. O. T.

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