7 Lord, righteousness belongs to you, but to us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you.
*Minor differences ignored. Grouped by changes, with first version listed as example.
O Lord, righteousness belongeth unto thee - Margin, "or, thou hast." The Hebrew is, "to thee is righteousness, to us shame, etc." The state of mind in him who makes the prayer is that of ascribing righteousness or justice to God. Daniel feels and admits that God has been right in his dealings. He is not disposed to blame him, but to take all the shame and blame to the people. There is no murmuring or complaining on his part as if God had done wrong in any way, but there is the utmost confidence in him, and ia his government. This is the true feeling with which to come before God when we are afflicted, and when we plead for his mercy and favor. God should be regarded as righteous in all that he has done, and holy in all his judgments and claims, and there should be a willingness to address him as holy, and just, and true, and to take shame and confusion of face to ourselves. Compare Psalm 51:4.
But unto us confusion of faces - Hebrew, "shame of faces;" that is, that kind of shame which we have when we feel that we are guilty, and which commonly shows itself in the countenance.
As at this day - As we actually are at this time. That is, he felt that at that time they were a down-trodden, an humbled, a condemned people. Their country was in ruins; they were captives in a far distant land, and all on which they had prided themselves was laid waste. All these judgments and humiliating things he says they had deserved, for they had grievously sinned against God.
To the men of Judah - Not merely to the tribe of Judah, but to the kingdom of that name. After the revolt of the ten tribes - which became known as the kingdom of Ephraim, because Ephraim was the largest tribe, or as the kingdom of Israel - the other portion of the people, the tribes of Judah and Benjamin were known as the kingdom of Judah, since Judah was by far the larger tribe of the two. This kingdom is referred to here, because Daniel belonged to it, and because the ten tribes had been carried away long before and scattered in the countries of the East. The ten tribes had been carried to Assyria. Jerusalem always remained as the capital of the kingdom of Judah, and it is to this portion of the Hebrew people that the prayer of Daniel more especially pertains.
And to the inhabitants of Jerusalem - Particularly to them, as the heaviest calamities had come upon them, and as they had been prominent in the sins for which these judgments had come upon the people.
And unto all Israel - All the people who are descendants of Israel or Jacob, wherever they may be, embracing not only those of the kingdom of Judah properly so called, but all who pertain to the nation. They were all of one blood. They had had a common country. They had all revolted, and a succession of heavy judgments had come upon the nation as such, and all had occasion for shame and confusion of face.
That are near, and that are far off - Whether in Babylon, in Assyria, or in more remote countries. The ten tribes had been carried away some two hundred years before this prayer was offered by Daniel, and they were scattered in far distant lands.
Through all the countries whither thou hast driven them - In Babylonia, in Assyria, in Egypt, or in other lands. They were scattered everywhere, and wherever they were they had common cause for humiliation and shame.
All Israel, that are near, and that are far off - He prays both for Judah and Israel. The latter were more dispersed, and had been much longer in captivity.
O Lord, (f) righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
(f) He shows that whenever God punishes, he does it for just cause: and thus the godly never accuse him of rigour as the wicked do, but acknowledge that in themselves there is just cause why he should so treat them.
O Lord, righteousness belongeth unto thee,.... It is essential to him, it is his nature, and appears in all his works; he is perfectly pure, holy, and righteous; he is just, and without iniquity; and there is no unrighteousness in him, nor any to be charged upon him, on account of anything done by him: punitive justice belongs to him; nor is he to be complained of because of his judgments, which are righteous altogether; nor had the prophet, or any of his countrymen, just reason to complain of the evils brought on them; the desolations of their land, city, and temple, and their captivity in a strange land; by all which no injustice was done, nor could they charge the Lord with any: and with him also is righteousness wrought out by his Son, to justify sinners that believe in him; he has accepted of it, and imputes it without works.
But unto us confusion of face, as at this day; both on account of their sins, which stared them in the face, loaded their consciences with guilt, and filled them with shame; and on account of their punishment, the miserable condition in which their country was and they themselves were at that day; which declared to all the world what sinners they had been, and what sins they had committed, which had brought this ruin upon them, and them into such sad circumstances:
to the men of Judah, and inhabitants of Jerusalem; or, "man of Judah" (f); to every man of the tribes of Judah and Benjamin; who once dwelt in that land flowing with milk and honey, and now in a strange land for their sins; and to every inhabitant of that renowned city of jerusalem, the metropolis of the nation, the seat, of the kings of Judah; yea, the city of the great King, where the temple stood, and divine worship was performed, but now lay in ruins, through the iniquity of its inhabitants, and therefore had just reason to be ashamed:
and unto all Israel, that are near, and that are afar off, through all the countries whither thou hast driven them, because of the trespass that they have trespassed against thee; shame and confusion of face also belonged to the ten tribes of Israel; to such of them as were mixed with the Jews in Babylon, or were in those parts of Assyria that lay nearest to it; and to those that were at a greater distance, in Media, Iberia, Colchis, and other places; yea, in all kingdoms and countries where they were dispersed for their trespass against the Lord; particularly in worshipping the calves at Daniel and Bethel, and other acts of idolatry and impiety.
(f) "vire Judae", Cocceius.
confusion of faces, as at this day--Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.
near, and . . . far off--the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.
Thus to God belongeth righteousness, but to the sinful people only shame. הצדקה לך does not mean: Thine was the righteous cause (Hitzig). The interpolation of the was is arbitrary, and צדקה predicated of God is not righteous cause, but righteousness as a perfection which is manifested in His operations on the earth, or specially in His dealings toward Israel. הפנים בּשׁת, shame which reflects itself in the countenance, not because of disgraceful circumstances, Ezra 9:7 (Kranichfeld), but in the consciousness of well-deserved suffering. הזּה כּיום does not mean: at this time, to-day, now (Hv., v. Leng., and others); the interpretation of כ in the sense of circa stands opposed to the definite הזּה. In the formula הזּה כּיום the כ has always the meaning of a comparison; also in Jeremiah 44:6, Jeremiah 44:22-23; 1-Samuel 22:8, and everywhere the expression has this meaning: as it happened this day, as experience has now shown or shows. See under Deuteronomy 2:30. Here it relates merely to הף/ ot yl בּשׁת לנוּ (to us shame, etc.), not also the first part of the verse. The לנוּ is particularized by the words, "the men of Judah" (אישׁ collectively, since the plur. אישׁים in this connection cannot be used; it occurs only three times in the O.T.), "and the inhabitants of Jerusalem." Both together are the citizens of the kingdom of Judah. ישׂראל, the whole of the rest of Israel, the members of the kingdom of the ten tribes. To both of these the further definition relates: "those that are near, and those that are far off, etc." With m' אשׁר בּמעלם (because of their trespass which," etc.), cf. Leviticus 26:40.
*More commentary available at chapter level.