(16) Righteousness.--Those acts of Jehovah which evince His righteousness, or His faithfulness to His promises. Mount Zion, the "holy mountain," holds a very important place in prophecy. It is the outward visible sign of the stability of God's promises to David, the "sure mercies of David,"' as well as the centre of all that is Holy in the kingdom of God. (See Psalm 68:15-16; Psalm 132:13-14; Isaiah 2:2-4; and comp. Daniel 9:20.)

Verse 16. - O lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, lilly 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. The Septuagint rendering here is in close agreement with the Massoretic. The only point to be noted in regard to Theodotion is that he gives the late, and in this case inapplicable, meaning to "righteousness" of ἐλεημόσυνη, "almsgiving." The Peshitta, imagining a certain want of completeness in the last clause, inserted after "Jerusalem" "is scattered into all lands." The appeal is made to God's righteousness, because now the seventy years were nearing their end, and God's righteousness was involved in the time not being exceeded. "'Righteousness' here signifies the fair dealing (wohlverhalten) of God to his people in reference to the fulfilment of hie promises" (Behrmann). "Righteousness" is really righteousnesses, in the plural, the reference being to the many proofs God has given in the past of his benevolence (Keil). "Thy city Jerusalem, thy holy mountain," forms a further argument: "The mountain of thy holiness" (Psalm 2:6). A reproach to all that are about us. There is a striking resemblance here to Jeremiah: repeatedly in his prophecies are the Jews threatened that they will become a reproach (herpa). Especially is there a resemblance here to Jeremiah 29:18, the letter of Jeremiah, to which reference is made in the beginning of the chapter. This whole prayer is saturated with phrases borrowed from Jeremiah. The apocryphal Book of Baruch, which has expanded on tiffs prayer, has also drawn from Jeremiah.

9:4-19 In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for sin, and our resolutions against it. It must be our confession, the language of our convictions. Here is Daniel's humble, serious, devout address to God; in which he gives glory to him as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy. Here is a penitent confession of sin, the cause of the troubles the people for so many years groaned under. All who would find mercy must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitents thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appeal to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God, as it is convincing and humbling to recollect that righteousness belongs to him. There are abundant mercies in God, not only forgiveness, but forgivenesses. Here are pleaded the reproach God's people was under, and the ruins God's sanctuary was in. Sin is a reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest request to God to restore the poor captive Jews to their former enjoyments. O Lord, hearken and do. Not hearken and speak only, but hearken and do; do that for us which none else can do; and defer not. Here are several pleas and arguments to enforce the petitions. Do it for the Lord Christ's sake; Christ is the Lord of all. And for his sake God causes his face to shine upon sinners when they repent, and turn to him. In all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believing earnestness of this prayer should ever be followed by us.O Lord, according to all thy righteousness,.... Or "righteousnesses" (i); which he had been used to exercise in the world, in all ages of it; either punishing wicked men according to their deserts, to which respect may be had here; since turning away wrath from his people would issue in turning it upon their enemies, which would be in righteous judgment or in fulfilling his promises; and so it signifies his faithfulness, of which there had been so many instances in times past, and gave encouragement to believe the performance of those not yet accomplished: or this may be understood of his goodness, and kindness, which is sometimes meant by his righteousness see Psalm 31:1 and so the Septuagint and Arabic versions render it, "in all thy mercy"; and Jacchiades paraphrases the words thus,

"O Lord, according to all the multitude of thy righteousness, and of thy kindness, which thou dost in the world:''

I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem; the city of the great King, which he chose for his residence, in which the temple, was, and where he was worshipped; and the prophet earnestly entreats, that the marks of divine displeasure, which were upon it, might be removed; that the punishments or judgments inflicted, as the effects of the anger and wrath of God, might cease, and the city be rebuilt, and restored to its former glory:

thy holy mountain; the temple, devoted to the worship and service of God; or Mount Moriah, on which it stood:

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; their neighbours, the Edomites, Moabites, Ammonites, Tyrians, and Philistines; who rejoiced at their destruction, and jeered at them and their religion, and scoffingly said, where were their temple of which they boasted, and their God in whom they trusted? the cause of all this is owned to be their own sins, and the sins of their ancestors, which they their posterity continued in; and therefore do not lay the fault wholly upon them, but take the blame to themselves.

(i) "justitias tuas", Vatablus, Calvin, Gejerus, Cocceius, Michaelis.