Daniel 9:10

Dan 9:10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

Ver. 10. Neither have we obeyed.] See on Dan 9:6.

The voice of the Lord our God] It is the Lord who speaketh in and by his ministers. This because men either know not or weigh not, they run another way when God calleth to them, as young Samuel did. {1Sa 3:5}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He showeth that they rebel against God, which serve him not according to his commandment and word.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

set before us--not ambiguously, but plainly, so that we were without excuse.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Here, again, Daniel shews how the Israelites provoked God’s anger against them by the wickedness of their conduct. He points out one special kind of sin and method of acting wickedly, namely, despising the teaching which proceeded from God as its author, and was expounded to them by his prophets. We must diligently notice this, as we have previously advised; for although no one is excusable before God by the pretext of ignorance, yet we perceive how our wickedness is aggravated when we knowingly and willfully make a point of rejecting what God commands and teaches. Daniel, therefore, enlarges upon the people’s crime by adding the circumstance, they would not hear the prophets Everything which would have been a fault in the Chaldeans or Assyrians was the most grievous wickedness in the elect people. Their obstinacy was the more provoking, because while God had pointed out the way by his prophets, they had turned their backs upon him. We have not heard Clearly enough this verse is added by way of explanation, as Daniel might express the reason for their wickedness. Therefore he calls the laws of God “doctrine,” which consists of many parts; for it is certain that nothing was omitted by God which was useful to be known, and thus he had embraced the whole perfection of justice in his discourse. He is treating here not only the law of Moses, but the teaching of the prophets, as the words clearly point out; and the noun תורה torah, “law,” is to be taken for “doctrine.” It is just as if Daniel had said, God was rejected when he wished to rule his people by his prophets. But the plural number seems to denote what I have staffed, namely, that the perfection of doctrine was comprehended in the prophets; for God omitted nothing while he completed the revelation of whatever was needful for the guidance of the life. Yet this was rendered entirely useless by the perverseness of the people’s nature, apparent in their rejection of all God’s laws.

Daniel confirms this sentiment by adding, Those laws were set before the people This shews how everything was supplied to the people, since God had familiarly delivered to them whatever was needful for the utmost degree of piety and justice. For this phrase, to put anything before one’s face, means to deliver all useful knowledge openly, perspicuously, and lucidly, and with great familiarity and skillfulness. Thus nothing is left doubtful or complicated, nothing remains obscure, unconnected, or confused. As, therefore, God had unfolded the whole scope of righteousness by his law, the people’s impiety was the more severe and detestable, because they would not receive benefit from such familiar instruction. The Prophet intends by these words to shew how such willful sinners were worthy of double punishment. They are first convicted of contumacy because they had no pretext for their ignorance; they made an open and furious assault upon God, for although the way was pointed out to them, yet they turned aside in all directions, and threw themselves headlong. We must remember what I have previously touched upon, namely, the value of an external ministry, because we are aware how the ancient people, when rebellious against the prophets, were accustomed to pretend that they did not really despise God. As, therefore, hypocrites think their sins are concealed by a covering of this kind, Daniel clearly expresses that God is despised in his prophets, although he neither descends from heaven nor sends down his angels. And this is the meaning of the expression, the prophets were the servants of God; it declares how they taught nothing either rashly or in their own name or by their own impulse, but faithfully executed the Almighty’s commands. It follows: —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

10. obeyed (lit. hearkened to) the voice, &c.] So Exo_15:26; Exo_19:5; and especially in Deut. (as Deu_4:30, Deu_9:23, Deu_28:1-2; Deu_28:15), and Jer. (as Jer_3:13, Jer_9:13, Jer_44:23). Cf. with this verse Bar_1:18; Bar_2:10.

to walk in his laws] Cf. Jer_26:4; Jer_32:23; Jer_44:10; Jer_44:23.

which he set before us] See Deu_4:8; Deu_11:32; Jer_9:13; Jer_44:10, and esp. Jer_26:4 (cf. the last clause).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neither have we obeyed the voice of the Lord our God,.... Speaking in the law, and by his prophets; for what was spoken there, and by them, should have been considered, not as the word of man, but as the word of God, and should have been attended to and obeyed; for despising that and them was interpreted as despising the Lord, and refusing to hearken to him, and obey his voice; which was a sin highly provoking to him, and resented by him:

to walk in his laws, which he set before us by his servants the prophets; by Moses and others; for it seems to include the system of laws which were delivered by Moses, and were many; and the doctrines of the prophets, which were explications and enforcements of them: and these the Lord set before them by both, as a rule to walk by, and a path to walk in; and not to do this was very sinful in them, and greatly displeasing to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Neither have we obeyed the voice of the Lord - The commands of God as made known by the prophets, Dan 9:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To be large in,

1. Confession of sin, especially in a day of humiliation, is no vain repetition, for we offend commonly in being slight and perfunctory in our confessions; and God will have all out, and make us own it.

2. It was God’s mercy not only to give his people a law, which he did solemnly by Moses, but set it plainly and powerfully before them, and set it home upon them by the expositions and applications of all the prophets, for this was their work.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10, 11. Having disobeyed persistently the written law, the penalty of disobedience, which God had confirmed by an oath, had to be inflicted. (See Lev_26:14-39; Deu_28:15-68; Deu_29:14; Deu_29:19-28; Deu_30:17-19.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.