Covenant Righteousness
The Relationship between
Daniel 8v14 and
the Words of the Prophet Isaiah
by
Overview
The prophecy of Daniel and
in particular Daniel 8v14 is the subject
under consideration. This passage is the heart and soul of the book of Daniel.
Everything in the book of Daniel needs to be considered in light of this
passage. I quote Dan.8v14 (NASB); “And he said to me, For 2,300 evenings and
mornings; then the holy place will be properly
restored”. (margin Lit. “vindicated”.)
The key word here is “nitsdaq”, which in the NASB has been translated “properly
restored”. This word finds its explanation in the “sedeq” of Daniel chapter 9. The purpose of this paper is to consider
the relationship between the way Daniel used “nitsdaq/sedeq” and the way the
prophet Isaiah used the word “sedeq”
and its variations. As we will see, through the communicative devise known
as poetic parallelism, Isaiah has linked
“sedeq” (righteousness) with “mishpat” (justice/judgment) and “yeshuah” (salvation). It is the view of
this writer that Daniel’s insight into
the meaning of the riddle of Dan.8v14 was conditioned by the understanding that
he received from Isaiah.
Daniel
came to understand that the LORD God had found a way to vindicate His own
character, to bring about the restoration of His Kingdom in which justice and
righteousness dwells, to maintain the cause of His people, to justify, and to
save the repentant ones who have faith in Him; to deal with sin, iniquity, and
transgression; and to bring retributive judgment on Satan the adversary, along
with all who have followed him. Daniel came to understand that God would
accomplish all these things by the Son of Man, the King of Israel, the Messiah.
Daniel has taken the theology of “sedeq”
to its ultimate conclusion and has
mated it with the “time of the end”, hence eschatology. In other words,
Daniel has come to grips with the ultimate purpose and consequences of the Day
of Atonement.
Everyone of these concepts,
and all the multifaceted implications of “sedeq” are also rooted in and flow
through the book of Isaiah. Isaiah
spoke of the holiness and glory of God. Isaiah
spoke of how God Himself would come
to vindicate His own character. In Isaiah, we see the Holy One of Israel
taking the cause of His people in their legal case which the adversary has
brought against them and against God. The vindication of the holy place
/Sanctuary therefore has implications for both the vindication of God and the
acquittal of His people in judgment. In
Isaiah, we read about the coming of the
righteous King and His Kingdom of righteousness and justice. Isaiah
prophesied about the sovereign action of this King who would deal with the sin,
transgression, and iniquity that has been the cause of the estrangement, and
who would bring salvation to God’s people. The mysterious Suffering Servant of
Isa.53 would satisfy the justice of God by bearing the sin of many, by being
cut off from the land of the living and by taking the stroke that was due His
people as a substitutionary sacrifice. Isa.53v4-8. God’s justice was satisfied.
Isa.53v11. “By His knowledge the “Righteous One” (tsaddiq), My Servant, will
“justify” (tsadeq) the many, as He will bear their iniquities”. Isa.53v11.
These verses are foundational in terms of understanding that salvation is more
than the forgiveness of sins. It is to be regarded as being righteous, to have
filled right doing to the full in the Person of mankind’s Representative.
Isaiah also dealt with the Majestic One who
would come from
All of the implications of
“sedeq”, whether in Isaiah or Daniel, lead us to atonement, blood atonement. They lead us to our
Kinsman Redeemer, the Anointed King/Priest, who would through His atoning
sacrifice single-handedly achieve all the facets of “sedeq”.
The recognition of the Son,
the Son of Man, the Seed of the woman, the King of Israel; is all rooted within
the covenantal framework of
scripture. The eternal covenant between God the Father and God the Son which
was entered into before the foundation of the world, and which was prophesied
and explained through the prophets, has found its ratification and outworking
at
Paul in Romans 3v21 spoke
about the manifestation of the “righteousness
of God” (Greek-dikaiosune) i.e. the “sedeq of God” being witnessed by the
law and the prophets. In the highly concentrated passage of Romans chapter 3,
Paul dealt with the vindication of God, (v3-5), the problem of sin, (v9-19),
and the impossibility of mankind extricating himself from his dilemma but
nevertheless being accountable, culpable, and guilty before the judgment bar of
God, (v6,19, 23). We also see here the sovereign action of God to justify, i.e.
“sedeq” (Greek-dikaioo) His people, that is the ones who have faith in Him.
(v24,26,28) He accomplished this by redemption, which is to purchase for a
price, the price being the blood/death of Christ. (v24) The death of the One
who became sin for us turned away, that is propitiated, the wrath of God. God’s
wrath is only turned away when justice is done, when sin is punished, and when
blood atonement is made. (v25) The genius of the cross therefore has made it
legally possible for God to be “just/righteous, (Greek-dikaios) thereby
vindicating Himself, and also to be the
justifier; i.e. “sedeq” (Greek-dikaioo) of the one who has faith in the
Christ. (v26) This also ensures that Satan and all who follow him will bear the
punishment that they justly deserve and will be cut off. (Rom.1v18)
Where did Paul get his
understanding of the “sedeq”, that is
righteousness of God? Paul understood that righteousness was a legal,
covenantal, and relational term. He got it from Dan.9v15 & 16 where the
three concepts of redemption, justification and propitiation are used.
Rom.3v24,25. He got it from Dan.8v14 which speaks of the vindication of God and
the establishment of the
In spite of the fact that
the Christ has come and the
The Vision
Daniel
received the vision of Daniel chapter 8 in the third year of the reign of
Belshazzar. This was around 550/549 BC. The verse under consideration,
Dan.8v14, is the last sentence that Daniel recorded in the vision of Daniel
chapter 8. Dan.8v2-14. What immediately follows is that Daniel sought to
understand the vision. Dan.8v15. Daniel 8v16 records that Gabriel was sent to give him
understanding of the vision. Daniel used two different words to describe the
vision; “chazon” and “mareh”. From the context, it is evident that the Hebrew
word “chazon” relates to the entire
vision, while the Hebrew word “mareh” relates to part of the vision. Daniel
sought to understand the “chazon. Dan.8v15. Gabriel was sent to give Daniel
understanding regarding the “mareh”, the scene in the vision regarding the
evenings and mornings, i.e. Dan.8v14. This distinction is important because it
helps us to understand that the special part of the vision regarding the
“evenings and mornings” is the key to understanding the entire vision.
The
verses that follow contain Gabriel’s instruction and explanation of the vision.
The vision “chazon” applies to the “time of the end”. v17. It pertains to the
“appointed time of the end”. v19. The
words, the “appointed time” of v19 comes from the Hebrew word “moadah” #4150.
This word is related to the “appointed” feasts of Lev.23v2,4,37 & 44. The
same idea is picked up in Ezk. 36v38; 44v24; 45v17; 46v9; 46v11. The same idea
is picked up in Lam. 1v4,15; 2v6 twice, and v7,22. This passage in Lamentations
is significant. The feasts and especially the Day of Atonement, have the
ability to separate those who trust in God from those who do not.
In the last verse of Daniel 8, that is in
verse 27, we read that Daniel was exhausted and sick for days. He was
“astounded” at the vision “mareh” and there was none to explain it. The English
word “astounded” comes from the Hebrew word “shamem” #8074 which is translated
“desolations” in Dan.9v26 and “desolate” twice in Dan.9v27. That Daniel would
be seen to personally experience exhaustion, sickness, and desolation in his
own person in light of the fact that he was a Prophet, representative of his
people, covenant mediator, and type of Christ is a key into understanding the
enigmatic riddle of Dan.9v24-27 and therefore Dan.8v14.
Twelve years later, in 538
BC; as recorded in Daniel chapter 9, Gabriel again came to him. Dan.9v20-23. “O
Daniel, I have now come forth to give you insight with understanding.” Dan.9v22
Obviously, it is not enough to have a vision. The most important thing is to
“understand” the vision. Gabriel went on to say, “so give heed to the message
and gain understanding of the vision.” (mareh) Dan.9v23. Gabriel is referring
directly back to the vision of the “evenings and mornings” of Dan.8v14,26,27.
Gabriel had come to give Daniel the key by which to understand the entire
vision. Distinguishing the word “mareh”
from the word “chazon” is helpful because it isolates the crucial part of the
vision that provides insight and understanding into the entire vision. The key
is the “sedeq” of God. Gabriel gave Daniel assurance that the LORD was going to
send the Messiah who would usher in the kingdom of everlasting righteousness.
What follows in Dan 9v24-27 is one of the most intensive prophecies contained
in the word of God. Dan. 10v1 reveals that Daniel now understood the vision,
the “mareh”. What we need to realize is that Daniel himself now understood, in
light of the enlightenment given to him by Gabriel in Dan.9v24-27, the message
of Dan.8v14.
It has been said that trial
lawyers don’t ask questions that they don’t already have the answer to. In the
same way, the totality of Daniel chapters 8 and 9 was written by a man who had
the answers. He has built the answers into the totality of the text. Therefore,
the verses that precede Dan.9v24-27 were written by a Prophet who already had
the answer to the questions and the understanding of the vision. They are part
of the package, and themselves also contain the answer.
Righteousness
The verse under
consideration is Dan.8v14. The Hebrew word “nitsdaq” #6663 (margin Lit. vindicated) stands behind the
English words “properly restored” NASB; “restored to its rightful state” RSV; or
“emerge victorious” NEB. The word “nitsdaq” comes from the same word group as
the word “tsedeq”. Sedeq is used 5 times in Daniel chapter 9. The word
“tsaddiq” #6662 is found in Dan. 9v14; “the LORD our God is righteous”. The word “tsedeq” #6664 is
found in Dan.9v24; “to bring in everlasting righteousness”. The word “tsedaqah” #6666, is found in Dan.9v7; “Righteousness belongs to Thee, O Lord”,
in Dan.9v16; “In accordance with all Thy righteous
acts” (righteousnesses) and in
Dan.9v18; “we are not presenting our supplication before Thee on account of “any
merits” (righteousnesses) of our own”. What we are seeing here is
linkage and explanation between Daniel 8v14 and its corresponding explanation
in Daniel chapter 9 in Daniel’s manifold use of “sedeq”. The nuances of meaning
inherent in the “sedeq” word family reveal how the righteous actions of the
righteous God have made it possible for God to deal with all the nuances of
sin, iniquity, and transgression, while simultaneously being seen to be
righteous when He justifies (sedeq) His people while still reserving the right
to pour His righteous judgment on His adversaries.
The concept of righteousness
and the sedeq family of words flows through the book of Isaiah. The book of
Isaiah begins with the term “righteousness” and ends with the words and the
concepts that are related to the righteous actions of the Sovereign, Holy, and
Righteous God. Isa. 1v21-27; 62v1; 66v13-16. The mountain peak in the book of
Isaiah is in chapters 52-54. Sedeq and its derivatives are used 77 times in the
book of Isaiah. They are translated into the English words “righteousness
(52x), right (4x), righteous (12x), righteously (3x), righteousness’(1x),
justify (2x), justified (2x), and vindication (1x) in the book of Isaiah.
Therefore, the writings of Isaiah will prove instrumental in terms of the
interpretation of Dan.8v14.
Isaiah
Who is Isaiah? His name means “Yahweh is
salvation”. His book is placed at the head of the prophetic books. It has been
said of him, quoting Eerdman’s Bible Handbook, “There is nothing to equal his
tremendous vision of God and the glory in store for God’s people until we reach
John’s book of Revelation, at the end of the New Testament. Other prophets came
before him historically, but there was none greater.” He has been called the
eagle among the prophets’, the evangelist of the old covenant.
Isaiah was called to be a
prophet in the year King Uzziah died; (740/739 BC) and he prophesied through
the reigns of Jotham, Ahaz, and Hezekiah, kings of
There is a lack of clarity
regarding Isaiah’s last years. Some say that he lived on into the dark days of
Hezekiah’s son, evil King Manasseh. 2 Kings 21. It seems reasonable that the
public ministry of Isaiah ended with the ascendancy of Manasseh in light of the
great wickedness of Manasseh. Manasseh, who became king at the age of 12 (2
Kings 21v1) probably reigned as co-regent with his father from 696-686 BC and
as sole ruler from 686-642 BC.; quoting E.R. Thiele as quoted by the Tyndale
Bible Dictionary. If King Hezekiah’s sickness and recovery took place in 701 BC.,
and he was given 15 more years to live, it would bring us to 686BC. 2 Kings 21v10 says that “ the Lord spoke
through His servants the prophets”. In the prophecy that follows in this
passage, we hear the prophet crying out against Manasseh because of his
wickedness and the idolatry and abominations that he instituted. 2 Kings 21v16
goes on to record how “Manasseh shed very much innocent blood until he had
filled
Daniel’s
Awareness of Isaiah’s Prophecy
There is a basis for
recognizing that the prophet Daniel was not only aware of the prophet Isaiah
but that he was familiar with his writings. Daniel wrote his prophecy while in
Babylonian captivity. The destruction of
In 605 BC., Daniel, a youth of the royal line,
was taken into captivity with the first group of captives. Dan.1v3,4. If Isaiah
finished his ministry around 685 BC., this puts only 80 years between the end
of his ministry and the youth, Daniel. For a number of reasons, it is apparent
that Daniel either possessed or had access to the books of Scripture that
preceded him. This would include Isaiah. In Daniel 9v4 we read, “in the first
year of his reign (speaking of Darius the Mede), I Daniel, observed in the books the number of the years which was
revealed as the word of the LORD to Jeremiah the prophet”. The NIV uses the
word “scriptures” here instead of books. The use of the word books/scriptures
(plural) here indicates that, to quote Joyce Baldwin in her commentary on
Daniel and 9v2 in particular: “Mention of the books (or ‘the Scriptures’ NIV)
indicates that prophetic books were considered canonical at the time of
writing.” Daniel explicitly mentioned Jeremiah in this verse. This would also
include the Book of Lamentations which is attributed to Jeremiah. But much more
than that, Daniel has opened the door to our recognition that he also possessed
or had access to the entire canon of the Old Testament Scripture that preceded
him. It is also arguable that Daniel had direct knowledge of Ezekiel, his
contemporary’s prophecy. Daniel doesn’t mention Ezekiel but Ezekiel mentions
Daniel by name. Ezk.14v14,20; 28v3. In Dan.9v13, Daniel explicitly mentioned
“the Law of Moses”. From the covenant language that flows especially through
Daniel chapter 9 and Daniel’s intimate knowledge of the Sanctuary system, it is
certainly apparent that Daniel was familiar with the first 5 books of Moses.
As we will subsequently see, there is a
powerful connection between Daniel’s prayer of Dan.9 and King Solomon’s prayer
of Temple dedication in 1 Kings 8 and 2 Chron. 6 & 7. Daniel was obviously
familiar with the history of
We know that Daniel was
initially selected by Nebuchadnezzar to serve in the king’s court as a wise
man. He was knowledgeable in every branch of literature and writing. Dan.1v17.
Can’t we assume that this included the sacred Hebrew Scriptures? Daniel found
favor with the king after revealing his dream to him and providing the
interpretation thereof. He was then appointed ruler over the whole
It is also of interest to
note that the time frame of the conspiracy against Daniel by the other
commissioners and satraps as recorded in Dan.6., is the same as that of
Daniel’s recorded prayer in Dan. 9. (538 BC) One of the characteristics of
apocalyptic literature is that it gives us insight into the warfare that is
taking place behind the scenes. E.g. Dan.10. Not only Daniel but Satan and his
evil angels were aware of the promises of God found in the prophetic books of
Isaiah, Jeremiah, and Ezekiel. These men prophesied that the children of
This righteous man Daniel
prayed on his knees 3 times a day towards
The LORD of
the Covenant
The Covenant Name of God,
YHWH, “the LORD” is used nowhere else in the book of Daniel but in Dan. 9 where
it is used 7 times. (Dan.9v 2,4,10, 13, 14 twice, and v20.) Daniel was in
essence pleading with the covenant keeping God of Israel to renew the covenant.
It is significant to note
Daniel’s use of the personal pronouns, and how Daniel used his knowledge of the
character of YHWH as the basis for imploring God to soverignly act for the
glory of His own Name. The large concentration of these personal pronouns as
they relate to the LORD of the covenant is striking and unusual. Daniel used
the Divine pronouns 27 times in the space of 16 verses from Dan.9v4 to v19.
This is the list. His covenant v4, Thy commandments v5, Thy
servants v6, Thy name v6, His words v12, Thy truth v13, His
deeds v14, His voice v14, Thy people v15, Thy Righteous acts v16, Thine
anger v16, Thy wrath v16, Thy city v16, Thy holy mountain v16, Thy
people v16, Thy servant v17, Thy sake v17, Thy face v17, Thy
desolate sanctuary v17, Thine ear v18, Thine eyes v18, Thy
name v18, Thy great compassion v18, Thine own sake v19, Thy
city v19, Thy people v19, Thy name v19. In essence, Daniel was
imploring God to manifest His Name which is His Glory. Moses saw it. Isaiah saw
it. Daniel wanted to see it.
When we consider the life
and ministry of Daniel from beginning to end, we are impressed with his
humility and his holy boldness. Even in Daniel chapter 1, we see that Daniel
was not willing to reject his religious principles. Whenever he or his
compatriots were tested, they were even willing to be slain in order to serve
their God. We might well ask ourselves where they got all of this religious
stamina. We need to attribute this to more than a moral upbringing. It must
have been based on more than the fact that God had blessed their nation in the
past. It was based on the fact that the prior prophets had not only prophesied
their captivity, but had years before, prophesied about a new exodus. They had
prophesied that the children of
Isaiah’s
Prophecy
Let us now consider the
prophecies of the greatest of the Old Testament prophets. Let us consider
Isaiah. The vision of God that Isaiah saw in the year of King Uzziah’s death,
as recorded in Isa.6; conditioned his entire experience and his entire
ministry. This monumental vision provides a thematic basis for the entire book
of Isaiah. What Isaiah saw was much more than the features of God. He saw, he
heard, he perceived, he gained insight, wisdom, and understanding into the
Holiness of the LORD of hosts. His eyes had seen the King seated on His throne.
Isaiah’s immediate response was to recoil in anguish. His own sinfulness, his
own uncleanness, had become overwhelmingly apparent in the Presence of the
Holiness of YHWH. It was at this point that a burning coal was taken from the
altar, placed on his lips, and his iniquity and sin was taken away, forgiven,
and atoned for.
It was on this occasion that
Isaiah was called to ministry. The Godhead commissioned Isaiah to go and tell
this people about the holiness of the LORD. This commission first refers to Isaiah,
but also looks forward to the Messiah that God would send. Isaiah asked, “How long?” “until cities are
devastated, houses are without people, and the land is utterly desolate.
Isa.6v11. Compare this with the “how long?” of Dan.8v13. Isaiah agonized over
sin and desired that
Inspite of the desolation that sin brought on,
nevertheless, a tenth portion, a holy portion will be left. Isa.4v2,3. The tree
may fall, but a remnant, a stump, will remain. The Holy Seed is the Stump.
Isa.6v13. The same point permeates all of the book of Isaiah. The LORD is a God of holiness, justice, and
righteousness.
The first chapter of Isaiah
lays out the story and the contents of the entire book of Isaiah. It is an
overview, a synopsis. Isaiah chapter 1 begins with the LORD speaking of how His
sons, of how His people, have revolted against Him. They don’t know Him. They
don’t understand Him. Consequently they have abandoned the Holy One. They have
turned away, despised Him, they have apostatized. Speaking about the future and
its certainty by using the past tense, the LORD spoke of their land being
desolated and their cities being burned with fire. He went on to address them
as
Isa.1v21; “The faithful city has become a harlot,
She who was full of justice!
Righteousness once lodged in her,
But now murderers.
V22; Your rulers are
rebels”.
Therefore the Lord of hosts
said that He would be relieved of His adversaries and avenge Himself on His
foes. God would even turn His hand against His own people. He would chastise
them and remove their dross. Then the LORD would restore them. They again would
be called the city of righteousness, a faithful city.
We are seeing a pattern
here; displeasure, accusation, condemnation, recommendation, realization,
chastisement, purification, retribution, restoration, and reconciliation.
Isa.1v27; “
And her repentant ones with righteousness.
V28; But transgressors and
sinners will be crushed together,
And those who forsake the
LORD shall come to an end.
The prophet Isaiah’s call to
ministry came in Isaiah chapter 6. When he recognized his own unworthiness in
the sight and presence of the holiness of God, it brought him to confession and
repentance. With his new understanding of the glory and holiness of God, he was
able to discern with clarity the problem of sin and rebellion. God’s wife,
Righteousness
and Justice
As we will see in this brief
consideration of the book of Isaiah, there
is a clear relationship between “righteousness”
and “justice”. This becomes readily apparent through the literary device
that we call poetic parallelism. As we will see, there is also a clear link between the righteousness of God and salvation.
After Isaiah saw the glory of God and had his sin atoned for, the voice of the
Lord said, “Whom shall I send, and who will go for Us?” We then hear the voice
of one/One saying, here am I, send me/Me.”
Isa.6v8. We know that this refers to the ordination of Isaiah, but it
refers to more than that. It refers to the second member of the Godhead, Jesus
Christ, the Apostle, the One sent from God.
In Isa.7v14, we next read
about the prophecy of Immanuel, God with us. In Isa.8v8,10,13, &14; this
Immanuel shall become a Sanctuary to you, but also a Stone and Rock to stumble
over. It is significant that Isaiah understood that the ultimate purpose of God
was to bring about Edenic restoration where He Himself would again dwell in the
midst of His people. It becomes apparent in this passage that what one does
with this Immanuel is decisive in determining ones future. He will exercise the righteous judgment of God.
Immanuel, the
King of Justice and Righteousness
In Isa.9, we receive
elaboration
on this Immanuel. He will regain the dominion for
God and for His people. God Himself will rule and reign in the midst of His
people. Herein we have the “
Isaiah chapter 9 records the
prophecy of this King. I quote v6 & 7;
For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called
Wonderful Counselor,
Mighty God, Eternal Father, Prince
of Peace.
There will be no end to the increase of His government or of peace,
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the LORD of hosts will accomplish this.
In this same passage, Isaiah
prophesies that the yoke of burden that is on the people of God will be broken
and so also will be the rod of their oppressor. Isa.9v4. Herein we see that the
“oppressor, i.e. “Satan”, will have his dominion wrestled away from him by the
New David, the new Son (of man).
A few points need to be made at this juncture.
The first one is that Daniel was aware of this prophecy and looked forward with
hope to this Messianic King and His Messianic Kingdom. The second is that Daniel
himself had a vision of God, as recorded in Dan.7v9-14. Daniel saw the Son, the
Son of Man, presented with the dominion and the kingdom. It was a Kingdom that
would not pass away. In other words, it would be an eternal kingdom. In the
same passage, judgment was passed in favor of the saints. The saints will
inherit the kingdom under the rulership of the King. Dan.7v22,27. In light of
Isaiah’s prophecy of the King and Daniel’s own vision, it makes sense that in
his prayer of Dan.9, Daniel was praying that God would send this King who would
manifest His glory in the midst of His people. Daniel was praying for the
forgiveness of his people, the restoration of the Kingdom to his people, and
the restoration of the Sanctuary. The arrival of the Messiah; that is the
Anointed Prince, would therefore be the sign that the Sanctuary was restored.
Dan.9v23,24. It would signal the vindication of God. Dan.8v14. Daniel was familiar with all of the covenants
that God had made with
Isa.11v1-5 provides
additional insight into the character of this Davidic King, this Branch, this
Shoot from the stem of Jesse. The concepts of righteousness, faithfulness,
fairness, and judgment flow through this passage. But, once again, Isaiah
doesn’t hesitate to declare that the root of Jesse will slay the wicked.
Warfare
In Isaiah chapter 14, under
the guise of the taunt that is taken up against the king of
If we were to take a deeper look into Isa.14,
we would see that the same evil characteristics that were revealed about the
king of
Again and again throughout
the book of Isaiah, we see the linkage between justice and righteousness. E.g.
Isa.16v5; 26v9; 28v16&17. Isa.28v16 & 17 is of particular interest
because it links justice and righteousness with the restoration of the
Sanctuary. See also Isa.8v14 & 15. In Isa. 32v1, the parallelism is linked
to the king who will rule justly and reign righteously. The same parallelism is
in Isa.32v16 & 33v5.
Covenant
Lawsuit
The transition point in the
book is at chapter 40v1. What follows in the next chapters could be described
as a covenant lawsuit. This is
rooted in Isa.3v13 & 14 which says;
The LORD arise to contend,
And stands to judge the people.
The LORD enters into judgment with the elders and princes of
His people.
It is you who have devoured
the vineyard.
The word “contend” is the
Hebrew word “rib” #7379. Because
The solution comes from God
Himself. He has a plan. In Isa.40v1, God’s people are to be comforted. Their
iniquity has been removed/ the penalty of their iniquity is accepted as being
paid off. The next thing we read is that the LORD is coming. His glory will be
revealed. All flesh will see it. Isa.40v5. This is good news. The Lord God is
going to come with might to rule. We are seeing the
Isa.43v25 says; “I, even I,
am the one who wipes out your transgressions for My own sake”. This is the basis of Daniel’s prayer. Daniel
clearly realized that the only hope for his people would be if God soverignly
acted on behalf of His people because of the greatness of His holy name.
(character) Daniel had a basis for believing that God would actually take the
case of His repentant people in light of Isaiah’s words. The LORD said through
Isaiah in Isa.43v26; “Let us argue our
case together”. God has more than a case against
In Isaiah chapters 44 &45, the Lord
reinforced the fact that He and He alone is the one and only God. E.g. Isa.44v6-9;
45v5-7. In Isa.45v6-20, The LORD contrasted His eternal power and authority
with the graven images which are the works of man’s hands. “The gods of the
nations are idols.” Psm.95v5; Isa.37v16-20. King Hezekiah appealed to the God
of Israel for deliverance from the huge army of the Assyrians who had camped
outside of
In Isa.45v22-25, Isaiah links the salvation of
God to the covenant. In The LORD only are righteousness and strength. Every
knee will bow and give Him allegiance. “In the LORD all the offspring of
Isa.45v22-25 says:
Turn to Me, and be saved, all the ends of the earth;
For I am God, and there is no other.
I have sworn
(covenanted) by Myself, (Soverignly)
The word has gone forth from My mouth in righteousness
And will not turn back,
That to Me every knee will bow, every tongue will swear allegiance. (to the King)
They will say of Me, Only in the LORD (YHWH) are righteousness and strength.
Men will come to Him, (Immanuel, the Messiah)
And all who are angry at Him (the Son) shall be put to shame.
In the LORD all the offspring of
Will be justified,
(tsadeq) and will glory.
Isa.46v13 says, “I bring near My righteousness, it
is not far off; And My salvation will not delay. In Isa.49v24-26; the Lord
promised to take on the tyrant (Satan) and to rescue the captives. “For I will
“contend” (rib) with the one who “contends” (acts as an adversary against you)
with you.” Isa.49v25. God promised here to be the Savior and Redeemer of Jacob.
In Isa.50v1, the LORD asks; “where is your certificate of divorce?’ God’s wife
was sent away for her iniquities. The LORD in the supreme act of self
sacrificing love is about to woo her back to Himself.
Isaiah 50v7-9 is a key
passage.
For the Lord God helps me/Me
(in judgment)
Therefore, I am not
disgraced;
Therefore I have set my/My
face like flint,
And I know that I shall not
be ashamed. (be proven guilty)
He who vindicates me/Me is near; (#6663) Dan.8v14; 9v16.
Who will contend with me/Me? (rib)
Let us stand up to each
other (RSV together)
Who has a case against me/Me? (mishpat-a legal
charge)
Let him draw near to Me.
Behold, the Lord God helps
me/Me;
Who is he who condemns
me/Me?”
In this remarkable passage,
we are seeing with greater clarity, especially in consideration of what we have
already seen in Isaiah, that God Himself was determined to vindicate His own
character while simultaneously taking the case of the repentant ones whom the
accuser of the brethren has brought a charge. But Satan’s main interest is not
puny man. His main interest was in taking down God. Daniel has realized that
the vindication of God and the justification (sedeq) of His people is the issue
in the controversy/lawsuit. Daniel’s prayer of Dan.9 was therefore not only for
the salvation and restoration of his people but for the reputation of God. The
apostle Paul picked up this passage of
Isaiah in Rom.8v31-34. “Who shall bring a (legal) charge against God’s elect?
God is the one who justifies.” Paul understood that to bring a charge against
God’s elect was to bring a charge against God Himself. But through the
demonstration of His Righteousness in His Christ on
God Acts Alone
In Isaiah chapter 59, which
is the precursor of Romans 3 in the New Testament, Isaiah presented the
indictment of all mankind before the judgment bar of God because of man’s
sinfulness. There is a connection between this passage and Isaiah chapter 1.
Even sinful mankind groans for justice but there is none. See Isa.59
v8,9,11,14,15.
I quote Isa.59v15 & 16
The LORD saw that there was no justice,
And He saw that there was no man,
And was astonished that
there was no one to intercede;
Then
His own arm brought salvation to Him.
And His righteousness upheld Him.
Isaiah then went on to
describe how the LORD Himself went into battle against the enemy as the
Representative of man. It is a re-enactment of the story of David and Goliath.
He did it in light of the covenant. Isa.59v21.
In Isa.51v4,5,6,8. we see
again that justice, righteousness, and
salvation are linked. In Isa.52 the
gospel, that is the good news of the
King and the
Isaiah chapter 53 is not an island in a sea
of dialogue. Isaiah has been building a case from chapter 1 and especially
since Isaiah chapter 40. Isaiah 53 is
the top of the mountain. It is the revelation of the justice,
righteousness, and salvation of God. It
is in Isa.53v11, that the suffering Servant
will justify “sedeq” the many. It is here that He will ratify the covenant with
His own blood. This is the covenant that was made between the Father and the
Son before the foundation of the world. In light of this substitutionary
sacrifice of the Son, the LORD has defeated Satan through the active revelation
and therefore the vindication of His own character. Satan, therefore, has no
basis of accusation against the repentant people of God.
Vindication
Isa.54v17 says;
No weapon that is formed
against you shall prosper;
And every tongue that accuses you in judgment you will condemn.
This is the heritage of the
servants of the LORD,
And their vindication is from Me, declares the
LORD.
The vindication spoken of here is #6666 (tsedaqah). Again, the word
“mishpat” is translated “judgment. The vindication of the God who was attacked
in the symbol of the Sanctuary in Dan.8v14 took place at
The book of Isaiah has come
full circle. God has acted to vindicate His character. He has revealed His
glory. The God of justice has found a way to be true to His character of
righteousness while simultaneously saving the repentant ones. Nevertheless, He
has reserved the right to punish Satan and all who follow him. The call is sent
out in Isa.55v3;
“Incline your ear and come
to Me.
Listen that you might live;
And I will make an everlasting covenant with you,
According to the faithful mercies shown to David.
Covenant
Renewal
It was according to the
promises contained in the Davidic covenant that gave Daniel the courage to pray
that God would renew the broken covenant. The angel Gabriel brought Daniel the
message that his request had been heard. God would come Himself in the person
of the Messiah, the King of Israel. He would single-handedly “finish the
transgression, make an end of sin, make atonement for iniquity, bring in
everlasting righteousness, seal up and fulfill the prophecy and be anointed as
the Most Holy”. Dan.9v24. When Daniel heard these words from the lips of
Gabriel, his mind must have flashed through his thoughts and memories of the book of Isaiah. The understanding of the
meaning of the mysterious suffering Servant of Isa.53 must have crystallized in
his mind. Daniel now understood that Immanuel, the shoot from the root of Jesse
would come and take His seat on the throne and establish His everlasting
Kingdom of righteousness and justice. Daniel understood that the King of Israel
would be cut off and die in battle in order establish this
“Transgression,
iniquity, and sin” are all mentioned in Dan.9v24 and in Isa.53.
V5 He was pierced through
for our transgressions.
He was crushed for our iniquities.
V6 But the LORD has caused
the iniquity of us all to fall on
Him.
V8 He was cut off out of the land of the living,
For the transgression of my people to whom the stroke was due.
V11 My Servant will justify the
many,
As He will bear their iniquities.
V12 Because He poured out
Himself to death,
And was numbered with the transgressors;
Yet He Himself bore the sin of many,
And interceded for transgressors.
Bibles with cross references link Dan.9v24 to
Isa.53v10 & 51v6,8; & 56v1. The interpreters have seen that the
everlasting righteousness of Dan.9v24 is linked to the justice, the salvation,
and the righteousness that is portrayed in the book of Isaiah. Daniel understood that “transgression, sin, and iniquity needed to be dealt with before any
lasting kingdom which found its basis on righteousness and justice could be
established. Daniel understood that God would use His Servant, the Son of Man,
the righteous King of Israel to fulfill
His purpose. He was reliant on Isaiah for understanding this.
As we have seen, the language of Daniel chapter 9 is the
language of covenant. Isaiah
42v6 and 49v8 says, “I will give ‘you’ for
a covenant to/of the people”. Jesus Christ is the personification and
embodiment of the covenant. Christ is
the Covenant with human flesh on it. Daniel, a student of Scripture,
(including the prophesies of Isaiah), understood the implications of God’s promise
to our forefather in Eden. He understood that God Himself (Immanuel) would come
as King and Savior, as the Son of Man in human flesh. Daniel understood, like
Moses did, that inspite of Israel’s rebellion and sinfulness, God was going to renew the covenant with
His people. This was the essence of the prayer and the central hope of
Daniel.
Herein we have the answer to
the “nitsdaq” of Dan.8v14. The righteous action of the Righteous God served to
vindicate His holy name while simultaneously redeeming His people. God came in
the person of His Son, as the embodiment
of the Covenant. His righteous life and substitutionary death as a
sacrifice for sins at Calvary demonstrated God’s righteousness and ratified the
covenant. It also ensured that the retributive wrath of God will fall on the
unrepentant. It will fall on those who refuse to submit to Christ the King.
The
Restoration of the Sanctuary
The fact that Christ is the
Covenant in human flesh leads us to the next logical conclusion. Daniel
understood from Isaiah (Isa.8v14) and Ezekiel (Ezk. 11v16; 37v21-28) that Jesus Christ would become the Sanctuary in human flesh. ( It is the
opinion of this writer that Daniel was familiar with the prophecy of Ezekiel.)
I quote Isaiah 8v13,14;
V13 It is the LORD of hosts whom you should regard as holy.
And He shall be your fear,
And He shall be your dread.
V14 Then He shall become a Sanctuary;
But to both the houses of
Israel, a Stone to strike
and a Rock to stumble over.
The question of the holy one of Dan.8v13 was
“how long”? From Dan.8v14, we realize that the answer pertains not just to the
judgment of the “horn” (Satan and his pawns) but to the restoration of the
Sanctuary. The blood of bulls and goats were unable to take away sin or to
reveal the glory of God. Daniel prayed that God would “let
Thy face shine in Thy desolate Sanctuary”. Dan.9v17. God would answer that
prayer. God would “raise up” the True Temple which would reveal His holiness
and glory. The glory of God, would be revealed in the face of Jesus Christ.
2Cor.4v4. The glory of God was manifested at the cross and resurrection of our
Lord and Savior, Jesus Christ. Isaiah and Daniel were privileged to see the
glory of God because He had made His face to shine upon them and upon us in the
person of Christ. Their clarity of
understanding as it related to the Promise is the foundation of our appreciation of the Reality and Fulfillment. The
cross of the LORD’S Christ is the centre and focus of all of God’s redemptive
activity. Therefore, the Sanctuary was restored to its rightful state in the person of Christ
when Jesus rose from the dead. John 2v19-22. Everyone of the first 12
chapters of John’s gospel testify to this fact. So also does Matt.12v6 and
Rev.21v3 & 22. A study of these passages is found in my paper; “Jesus is
the Sanctuary”. We have seen the fulfillment of the inauguration of this
prophecy at the cross event. We look forward with certain hope to the final end
and the consummation.
Therefore, in conclusion, it
is the opinion of this writer that Daniel’s understanding of Dan.8v14 was
conditioned by his understanding of the writings of the prophet Isaiah, and his
understanding of the meaning and implications of “sedeq” in particular. This
promise of God was fulfilled at the Christ Event and especially at the cross
and resurrection of our Lord and Savior, Christ Jesus.