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Whiles I was speaking in prayer, even the man Gabriel... touched me (ver. 21). Our subject is the prayer of Daniel, and the following points will demand full and careful consideration.

I. THE MOMENT IN TIME. This was most critical; for:

1. The moment had been anticipated in prophecy. (Jeremiah 25:11, 12; Jeremiah 29:10-14.) How Daniel reckoned the seventy years, and how others did so, must be carefully observed. The deportation to Babylon extended over twenty years; hence different men took a different starting-date whence to reckon the seventy. Daniel reckons from the first siege, the date of his own going into captivity ( B.C. 606). Zechariah from the third siege,

(1) from the beginning of it, B.C. 590 (Zechariah 1:12);

(2) from its close, B.C. 588 (Zechariah 7:1, 5). The prophets wrote each from his own standpoint, and there are no discrepancies, though the critical school tries to create them.

2. It was immediately after the fall of Babylon. (Ver. 1.)

3. The Cyrus of prophecy was on the throne of Persia. Darius was only vicegerent in Babylon (Isaiah 44:24-45:7). In the very next year Cyrus issued his decree (Ezra 2:1, 2).

4. It was offered at the exact moment of evening sacrifice. (Ver. 21.)

II. THE FOUNDATION OF THE PRAYER. The Word of God, as contained in "the Scriptures." We should read ver. 2 thus: "I Daniel understood by the Scriptures the number of the years." The expression is, indeed, most remarkable, and has been laid hold of to impugn Daniel's authorship. This is said in substance: The expression shows that the Old Testament was, when the Book of Daniel was written, complete. It must then have been written after the close of the Old Testament canon; not then by Daniel, but by some one very much later. The author, whoever he was, has inadvertently betrayed himself. The answer would be best given by showing historically the gradual formation of the canon all the way down from Moses, and particularly that from his time even "the Scriptures" had an acknowledged existence. (See Westcott, on 'The Canon,' specially p. 251, in Dr. Smith's 'Dict. of the Bible.' See also Pusey on Jonah 1:1.) Enough for us here to note that Daniel's prayer was founded on the prophecy and promise of Daniel's God. Enough for practical purposes.

III. ITS SOLEMN AND DELIBERATE CHARACTER. Imagine vividly the crisis. The first great world-power had already gone down. How long the second and third might last, who could tell? Then would appear the fourth, during whose existence "one like a Son of man" would come "with the clouds of heaven." The deliverer from captivity (Cyrus) had already appeared - was on the throne of power.

1. Such a prayer could not be breathed amidst life's business. Retirement, leisure, deliberateness, solemnity, were all essential.

2. There had been preparation for it. "Fasting, and sackcloth, and ashes," i.e. the withdrawal of the spirit from the realm of the sensuous, the assumption of the mourner's garb, the sign of abasement and grief, viz. casting ashes on the head.

3. Daniel's mode of speaking implies deliberation and solemnity. "I set my face," etc. "Unto the Lord God," with perhaps the lattice open "toward Jerusalem."

IV. ITS CONTENTS. In a sense we would analyze it; but not so as to dissipate the aroma of its sweetly plaintive devotional spirit.

1. The invocation. (Ver. 4.) In these words we trove:

(1) Some of the glorious attributes of God referred to. And:

(a) His majesty. All great in him.

(b) Fidelity to covenant. Whether the terms be written in the ordinances of heaven, the social constitution of man, the development of providence, the book of the Law, or the gospel of his Son. But "the covenant" specially.

(c) Mercy.

(2) An answering feeling. Dread. Not the abjectness of fear, but the prostration of reverent love.

2. The confession. In it there are the following specialities: The iniquity of the nation is set forth:

(1) In its greatness. Terms that to us are almost synonymous in Daniel's Hebrew set forth the nation's sin as failure, perversity, disturbance, rebellion, departure from all that is holiest and best, disobedience to the one supreme voice.

(2) In its aggravations. The Law disregarded. Prophets unheeded. See the history (2 Chronicles 36:14-16). Divine judgments in vain.

(3) In its universality. The ten tribes "afar off," and the two "near."

(4) In its effects. The fulfilment of oath and curse-in the desolations of temple and city, Church and nation.

3. The vindication of God. (Vers. 7, 8, 11-14.)

4. Complaint. The reproach of the people and the ruin of the sanctuary were the prophet's mighty griefs (vers. 16, 17, 18). "Our desolations."

5. The petition.

(1) The plea. It is for:

(a) The cherishing of anger. (Ver. 16.)

(b) The recognition of the desolation. (Ver. 18.)

(c) The favouring smile of God. (Ver. 17.)

(d) Pardon. (Ver. 19.)

(e) Divine action. (Ver. 19.)

(f) Instant and speedy relief. (Ver. 19.)

(2) Its ground. Observe:

(a) Daniel has never forgotten for a moment the covenant relation of God. Note: "The Lord my God;" "The Lord our God;"

(b) Toward the close all the argument is fetched, not from what man is, but from what God is. "According to all thy righteousness;" "For the Lord's sake;" "The city which is called by thy name;" "For thy great mercies;" "For thine own sake;" "Thy city and thy people are called by thy name."

V. THE ANSWER.

1. Instantaneous.

2. Most marked.

3. By angelic envoy.

In conclusion, observe:

1. The noble unselfishness of the prayer. All intercessory.

2. Its consequent prevalence. Every word was answered. Next year out came the edict of Cyrus for the restoration. - R.

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KJV: In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

WEB: In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans,