Exegetical and Hermeneutical Commentary of Daniel 12:1
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation [even] to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
1. Michael the great prince ] i.e. the patron-angel of Israel (Dan 10:13; Dan 10:21).
stand up ] as champion and defender (Dan 11:1; cf. Dan 10:13). Hitherto the power of the ‘prince’ of Greece has been unchecked: now Michael interposes, for his people’s final deliverance.
standeth for ] i.e. protects (Est 8:11; Est 9:16).
a time of trouble ] The expression seems borrowed from Jer 30:7 (where also Israel is spoken of as ‘saved from it’).
such as never was since, &c.] cf. Exo 9:18; Exo 9:24, Joe 2:2, Mar 13:19 (|| Mat 24:21).
shall be delivered ] The period of deliverance here spoken of is the same as the period of redemption described in Dan 7:18; Dan 7:26-27, Dan 9:24.
written in the book ] viz. of life, the register of the living: in Psa 69:28 (cf. Psa 87:6, Exo 32:32) applied to the register of living members of the Theocratic community, which God is represented as keeping. Here, however, the expression is used, not of those living in the present life, but of those destined to share in the glorious life of the end; it is the register of the citizens of the Messianic kingdom’ (Hitz.), including both those who enter it while yet living, and those ( Dan 12:2) who enter it after their resurrection. Cf. Isa 4:3, where those who are worthy to survive the approaching judgement are described as ‘written down unto life [i.e. a glorified, but still earthly life] in Jerusalem.’ The same figure occurs in Enoch xlvii. 3 (‘the books of the living were opened before Him’), cviii. 3 (the names of the wicked ‘will be blotted out of the book of life, and out of the books of the holy ones’); and, applied in a Christian sense, in Php 4:3, Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12; Rev 20:15; Rev 21:27; cf. Luk 10:20, Heb 12:23, Enoch civ. 1 (‘your names are written before the glory of the Great One’).
Fuente: The Cambridge Bible for Schools and Colleges
Dan 12:1-3. There should be no break here: Dan 12:1-4 forms the concluding part of the angel’s revelation to Daniel; and what is described in Dan 12:1-3 forms the immediate sequel of the fall of Antiochus. The overthrow of the world-power is pictured by the author as accompanied by a season of trial perhaps political convulsions out of which, however, the faithful among God’s people are delivered; a resurrection of Israelites follows; and the age of bliss then begins for the righteous.
Fuente: The Cambridge Bible for Schools and Colleges
( 2) Dan 11:2 to Dan 12:4. The revelation given to Daniel.
This consists of a survey of the history from the beginning of the Persian period down to the time of Antiochus Epiphanes, followed by a description of the Messianic age, to begin afterwards. The description is brief and general in its earlier part, more detailed in the later parts. The angel first refers briefly to the doings of four Persian kings ( Dan 11:2), and of Alexander the Great ( Dan 11:3), with the division of his empire after his death ( Dan 11:4); then narrates more fully the leagues and conflicts between the kings of Antioch (‘the kings of the north’), and of Egypt (‘the kings of the south’), in the centuries following ( Dan 11:5-20); and finally, most fully of all, describes the reign of Antiochus Epiphanes ( Dan 11:21-45), including his conflicts with Egypt, and the persecution of the Jews ( Dan 11:30 b39). The death of Antiochus is followed by a resurrection (of Israelites), and the advent of the Messianic age (Dan 12:1-3). The revelation is intended to shew that the course of history is in God’s hands, and that though it may bring with it a period of trial for His people, this will be followed, at the appointed time, by its deliverance. It is thus designed particularly for the encouragement of those living in the season of trial, i.e. under the persecution of Antiochus; it is accordingly to be ‘sealed up’ by Daniel until then (Dan 12:4).
As is usual in apocalyptic literature (Enoch, Baruch, 2 Esdras, &c.), no names are mentioned; the characters and events referred to being described in veiled language, which sometimes leaves the interpretation uncertain. The Commentary of Jerome is important in this chapter, on account of its preserving notices from writers no longer extant.
Fuente: The Cambridge Bible for Schools and Colleges
And at that time – At the period referred to in the preceding chapter. The fair construction of the passage demands this interpretation, and if that refers to Antiochus Epiphanes, then what is here said must also; and we are to look for the direct and immediate fulfillment of this prediction in something that occurred under him, however, it may be supposed to have an ultimate reference to other and more remote events. The phrase at that time, however, does not limit what is here said to any one part of his life, or to his death, but to the general period referred to in the time of his reign. That reign was but eleven years, and the fulfillment must be found somewhere during that period.
Shall Michael – On the meaning of this word, and the being here referred to, see the notes at Dan 10:13.
Stand up – That is, he shall interpose; he shall come forth to render aid. This does not mean necessarily that he would visibly appear, but that he would in fact interpose. In the time of great distress and trouble, there would be supernatural or angelic aid rendered to the people of God. No man can prove that this would not be so, nor is there any inherent improbability in the supposition that good angels may be employed to render assistance in the time of trouble. Compare the notes at Dan 10:13.
The great prince which standeth for the children of thy people – See the notes as above at Dan 10:13. The meaning is, that he had the affairs of the Hebrew people, or the people of God, especially under his protection, or he was appointed to watch over them. This doctrine is in accordance with the notions that prevailed at that time; and no one can demonstrate that it is not true. There is no authority for applying this to the Messiah, as many have done, for the term Michael is not elsewhere given to him, and all that the language fairly conveys is met by the other supposition. The simple meaning is, that he who was the guardian angel of that nation, or who was appointed to watch over its interests, would at that time of great trouble interpose and render aid.
And there shall be a time of trouble – Under Antiochus Epiphanes. See the notes at Dan. 11:21-45. Compare the books of the Maccabees, passim.
Such as never was since there was a nation even to that same time – This might be construed with reference to the Jewish nation, as meaning that the trouble would be greater than any that had occurred during its history. But it may also be taken, as our translators understand it, in a more general sense, as referring to any or all nations. In either sense it can hardly be considered as the language of hyperbole. The troubles that came upon the land under the persecutions of Antiochus probably surpassed any that the Hebrew nation ever experienced, nor could it be shown that, for the same period of time, they were surpassed among any other people. The Saviour has employed this language as adapted to express the intensity of the trials which would be brought upon the Jews by the Romans Mat 24:21, but he does not say that as used in Daniel it had reference originally to that event. It was language appropriate to express the thought which he wished to convey, and he, therefore, so employed it.
And at that time – When these troubles are at their height.
Thy people shall be delivered – To wit, by the valor and virtues of the Maccabees. See the accounts in the books of the Maccabees. Compare Prideaux, Con. iii. 257, following.
Every one that shall be found written in the book – Whose names are enrolled; that is, enrolled as among the living. The idea is, that a register was made of the names of those who were to be spared, to wit, by God, or by the angel, and that all whose names were so recorded would be preserved. Those not so enrolled would be cut off under the persecutions of Antiochus. The language here does not refer to the book of eternal life or salvation, nor is it implied that they who would thus be preserved would necessarily be saved, but to their preservation from death and persecution, as if their names were recorded in a book, or were enrolled. We frequently meet with similar ideas in the Scriptures. The idea is, of course, poetical, but it expresses with sufficient clearness the thought that there was a Divine purpose in regard to them, and that there was a definite number whom God designed to keep alive, and that these would be delivered from those troubles, while many others would be cut off. Compare the notes at Dan 10:21.
Fuente: Albert Barnes’ Notes on the Bible
Dan 12:1
Every one that shall be found written in the book.
Divine Registration, the Pledge of Deliverance in Times of Trouble
The whole history of the Church of God bears one unbroken testimony to the fact that her distinction from the world is essential to her, real prosperity; and the more tenaciously that distinction has been maintained the more conspicuous has been her glory, and the more her experimental joys have abounded. Four things in the text.
I. A DISTINGUISHED PEOPLE. Two distinct families are uniformly set forth in the sacred oracles, from the very opening to the closing of the book of God. The seed of the woman and the seed of the serpent. Inquire into the origin and descent of the family of God, the distinguished people. Their origin is in the eternal counsel. They were chosen in Christ as their covenant head. Note some of the family peculiarities of this distinguished people, especially that royal dignity which characterises them all. The Christian is born of God, with a nature capable of enjoying God.
II. THE REGISTER OF DANIELS FAMILY. They are said to be written in a book. The book of covenant decrees, entitled The Lambs Book of Life.
Every child of God, every heir of glory, is found written in that book, as an object of everlasting life. Daniels people are like himself in four particulars
1. As the children of a covenant head, the true circumcision.
2. As praying souls.
3. As characterised by integrity.
4. As in high favour with God.
III. THE ORDEALS THROUGH WHICH THIS PEOPLE HAVE TO PASS. They are a tried people–in family experience and outward persecutions. (Joseph Irons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Dan 12:1-13
And at that time shall Michael stand up.
The Great Consummation
It is a little unfortunate that this chapter has been severed from what immediately precedes it. Here we learn:
1. That the time of the Antichrist will be a time of unexampled distress. The trouble will be more or less upon all people then living upon the earth.
2. The time of the Antichrist is the time when Michael, the great prince over the Children of the prophets people, shall stand up in their behalf. Some think this is the Lord Jesus himself.
3. The time of the Antichrist is also a time of blessed resurrection.
4. Then shall men receive their eternal rewards. (Joseph A. Seiss, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XII
The proper conclusion to the great revolutions predicted in
this and the following chapters is the general resurrection,
of which the beginning of this chapter (if to be literally
understood) gives some intimation, 1-3.
Daniel is then commanded to shut up the words and to seal the
book to the time of the end, 4;
and is informed of the three grand symbolical periods of a
time, times, and a half, twelve hundred and ninety days and
thirteen hundred and thirty-five days, 4-12;
at the end of the last of which Daniel shall rest and stand
in his lot, 13.
It is generally thought by commentators that the termination
of the last period is the epoch of the FIRST resurrection.
See Dan 20:4; Dan 20:5.
NOTES ON CHAP. XII
Verse 1. And at that time Michael shall stand up] Michael the archangel, as has already been observed, was ever reputed the guardian of the Jewish people.
Every one that shall be found written in the book] All that truly fear, love, and obey the Lord, On the phrase, “written in the book, the book of life,” &c., see the passages in the margin, and the notes on those passages.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Many interpret this of the heat of Antiochuss persecution, but their arguments are not cogent; but the meaning is this, as after the death of Antiochus the Jews had some deliverance and respite, so there will be yet a more famous deliverance to the people of God when Michael your prince, i.e. Messiah the Prince, shall signally appear for your salvation. He is called
the great Prince; but these words in their contexture refer not to the times of Antiochus, but to antichrist, and to that part of them which are the last part. Yet I think the truest meaning is to interpret these words, at that time, of all the time of Christ, from his first coming to the last. These all are the last times wherein God spake to us by his Son, Heb 1:1-3, to which Michael answers well, i.e. who is like God, which notes his equality with God, Phi 2:6. It was necessary Christ should now appear as a
Prince to comfort his people against the oppression of Herod and the Romans, by bringing in a glorious salvation, which should wholly free the elect Israel of God from the Roman yoke, both under the persecuting emperors and under antichrist.
Every one that shall be found written in the book: thus this election is called by a metaphor usual in Scripture, and drawn from the usage of men in many cases, namely, writing some select mens names in a book; showing that this salvation shall not be national neither to Jews nor any Gentile nation, but only a gathering together of the elect of God which are scattered abroad, called therefore a remnant, Ro 9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. at that timetypically,towards the close of Antiochus’ reign; antitypically, the timewhen Antichrist is to be destroyed at Christ’s coming.
Michaelthe guardianangel of Israel (“thy people”), (Da10:13). The transactions on earth affecting God’s people havetheir correspondences in heaven, in the conflict between good and badangels; so at the last great contest on earth which shall decide theascendency of Christianity (Re12:7-10). An archangel, not the Lord Jesus; for he isdistinguished from “the Lord” in Jude9.
there shall berather,”it shall be.”
time of trouble, such asnever waspartially applicable to the time of Antiochus, whowas the first subverter of the Jews’ religion, and persecutor of itsprofessors, which no other world power had done. Fully applicable tothe last times of Antichrist, and his persecutions of Israel restoredto Palestine. Satan will be allowed to exercise an unhindered,unparalleled energy (Isa 26:20;Isa 26:21; Jer 30:7;Mat 24:21; compare Dan 8:24;Dan 8:25; Dan 11:36).
thy people shall bedelivered (Ro 11:26).The same deliverance of Israel as in Zec 13:8;Zec 13:9, “the third part .. . brought through the fire . . . refined as silver.” Theremnant in Israel spared, as not having joined in the Antichristianblasphemy (Rev 14:9; Rev 14:10);not to be confounded with those who have confessed Christ before Hiscoming, “the remnant according to the election of grace”(Ro 11:5), part of the Churchof the first-born who will share His millennial reign in glorifiedbodies; the spared remnant (Isa10:21) will only know the Lord Jesus when they see Him, and whenthe spirit of grace and supplication is poured out on them[TREGELLES].
written in the booknamely,of God’s secret purpose, as destined for deliverance (Psa 56:8;Psa 69:28; Luk 10:20;Rev 20:15; Rev 21:27).Metaphor from a muster-roll of citizens (Ne7:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And at that time shall Michael stand up,…. The Archangel, who has all the angels of heaven under him, and at his command, the Son of God, our Lord Jesus Christ; who is as God, as the name signifies, truly and really God, and equal in nature, power, and glory, to his divine Father: “he shall stand up”; which is not to be understood of his incarnation, or manifestation in the flesh, for this refers to times long after that; yet neither of his personal appearance in the clouds of heaven, and standing upon the earth in the latter day; but of his spiritual presence among his people, and protection of them, and continuance with them: this respects the spiritual reigns of Christ, the Lamb’s standing upon Mount Zion, and the 144,000 with him, Re 14:1, and this will be at that time, when the eastern antichrist, the Turk, will be destroyed; for the words are closely connected with the last verse of the preceding chapter; and when also the western antichrist, the pope of Rome, will come to his end; for, as they rose, so they will fall, much about the same time; and then Christ will rise and stand up, as the glorious Head of the church, and as a triumphant Conqueror over all his enemies, and take to himself his great power, and reign, and that kingdom which of right belongs to him.
The great Prince which standeth for the children of thy people; the King of kings, and Lord of lords, the Prince of the kings of the earth; great in his person, and in his office; great in dignity, power, and authority; who always did, and ever will, stand on the side of the true Israel of God: he espoused their cause very early; he wrought out salvation for them in time; he intercedes for them now in heaven, and will appear to be their patron and defender against all their enemies in the latter day: here it seems to have special regard to the people of the Jews, Daniel’s people; whom Christ shall appear unto, and for, in an eminent manner, to convert and save them, help and assist them, protect and defend them.
And there shall be a time of trouble, such as never was since there was a nation even to that same time; that is, ever since the world was, from the beginning of it, from the creation of the world; not only from the time that the Jews became a people, which was at their coming out of Egypt, as some understand it, but from the beginning of time; and so our Lord interprets it, who seems to have this passage in view in
Mt 24:21, there have been many great and sore troubles in the world, great confusions in it, and convulsions of it, strange and amazing changes in it; very afflictive and distressing times have been to each of the kingdoms, nations, and cities, which have been entirely overthrown; but never was any like to this; which respects not the distresses of the Jews in the times of Antiochus, or at the destruction of Jerusalem by the Romans; nor does it seem to respect them at all, at least they will have no further share and concern in it, than as they will be in connection with other people, among whom they will be at this time; and it will be to them rather a time of deliverance and salvation than of distress; but it is that time of trial, and hour of temptation, that shall come upon all the world, Re 3:10 as it may concern the church and people of God, it is the last struggle of the beast, of antichrist, at the time of his downfall and ruin, when he will make his last effort; this will be the last persecution of the saints, which will be short and sharp; the slaying of the witnesses, which will affect the whole interest of Christ everywhere; and as this concerns others, it designs the pouring out of the vials of God’s wrath upon all the antichristian states, and all those judgments and calamities which will come upon the nations of the world, signified by the harvest and vintage; see Re 14:14, c.: and this time of trouble, for the nature, quality, and extent of it, will exceed any and all that ever were in the world.
And at that time thy people shall be delivered the Jews, the people of Daniel; these shall be delivered not only from the then present outward troubles, not only from their present captivity and afflictions, but from their spiritual evils; from the bondage of sin, and the captivity of Satan; their disbelief of the Messiah; their confidence in their own righteousness, and attachment to the traditions of their fathers; they shall be turned from their transgressions, and return to the Lord their God, and David their King, and shall be truly converted, and spiritually and eternally saved, Ro 11:25.
Every one that shall be found written in the book; in the book of life, as Jacchiades; in the book of God’s eternal purposes and decrees, concerning the salvation of his people by Christ; for it is according to these that God saves and calls men, whether Jews or Gentiles, 2Ti 1:9.
Fuente: John Gill’s Exposition of the Entire Bible
points back to (Dan 11:4). At the time of the end, in which the hostile persecutor rises up to subdue the whole world, and sets up his camp in the Holy Land to destroy many in great anger and to strike them with the ban ( , Dan 11:44), i.e., totally to outroot them (Dan 11:40-45), the great angel-prince Michael shall come forth and fight for the people of God against their oppressor. Regarding Michael, see under Dan 10:13, p. 771. “Who stands over the sons of thy people,” i.e., stands near, protecting them (cf. for in the sense of coming to protect, Est 8:11; Est 9:16), describes Michael, who carries on his work as Israel’s (Dan 10:21). That Michael, fighting for Daniel’s people, goes forth against the hostile king (Dan 11:45), is, it is true, not said expressis verbis , but it lies in the context, especially in the ( they people shall be delivered) of the second half of the verse, as well as in the expressions regarding Michael, Dan 10:13 and Dan 10:21.
But the people of God need such powerful help for their deliverance, because that time shall be one of oppression without any parallel. The description of this oppression seems to be based on Jer 30:7 (C. B. Michaelis, Hengstenberg); but that which is there said is here heightened by the relative clause (cf. Joe 2:2), which enlarges the thought, Exo 9:18, Exo 9:24. This ( time of distress) is the climax of the oppression which the hostile king shall bring upon Israel, and occurs at the same time as the expiry of the last (the seventieth) week, Dan 9:26. “The salvation of Israel ( ), which is here thought of as brought about under the direction of Michael, coincides essentially with the description, Dan 7:18, Dan 7:25., 14, Dan 9:24.” Thus Kranichfeld rightly remarks. He also rightly identifies the continued victorious deliverance of Israel from the oppression (Dan 12:1) with the setting up of the Messianic kingdom, described in Dan 7:2, Dan 7:9, and finds in this verse (Dan 12:1) the Messianic kingdom dissolving the world-kingdoms.
With this the opposers of the genuineness of the book of Daniel also agree, and deduce therefrom the conclusion, that the pseudo-Daniel expected, along with the overthrow of Antiochus Epiphanes, the appearance of the Messianic kingdom of glory. This conclusion would be indisputable if the premises from which it is drawn, that ( at that time) is the time of Antiochus, were well founded. All attempts of believing interpreters, who, with Porphyry, Grotius, Bleek, v. Lengerke, Hitzig, and others, find the death of Antiochus prophesied in Dan 11:45, to dismiss this conclusion, appear on close inspection to be untenable. According to Hvernick, with ( and at that time) a new period following that going before is introduced, and that means at some future time. The appearance of Michael for his people denotes the appearance of the Messiah; and the sufferings and oppressions connected with his appearance denote the sufferings which the people of Israel shall endure at the destruction of Jerusalem by the Romans, but which shall be most fully realized only at the second coming of the Lord, Mat 24:21-22. But this explanation is shattered against the , which never has the meaning “at some time,” i.e., in the further future, and is refuted by the following remark of Hitzig: – ”Not once,” says he, with good ground, “can the words be proved by such passages as 2Ki 3:6; Isa 28:5; Gen 39:11, to have the meaning of at that day; in we may not by any means seek such a meaning, and the copula here puts a complete barrier in the way of such arbitrariness. Moreover, if the epoch of Antiochus Epiphanes was indeed a time of oppression, who could a reader then not refer this to the time of that king described in the foregoing chapter?” Finally, ( intelligentes ), Dan 12:3, refers back to the who helped may to knowledge, and who lost their lives in the persecution (Dan 11:33-34), and now are raised to eternal life.
(Note: These arguments extend also to the overthrow of Ebrard’s view, that the expression “to this time” refers to the time after Antiochus Epiphanes shall have died.)
Hvernick, however, was right, in opposing those who refer Dan 12:1 to the period of persecution under Antiochus, in arguing that the statement of the unheard-of greatness of the affliction is far too strong for such a period, and at the same time that the promise of the deliverance of those that shall be found written in the book does not accord with that Syrian oppression, although he is in error when he interprets the appearance of Michael of the first appearance of Christ. This interpretation receives no support either from Dan 9:26 or from Mat 24:21-22, because both passages treat of the coming of Christ in glory. But if the reference of this verse to the appearance of Christ in the flesh is inconsistent with the words, still more so is its reference to the period of Antiochus. Those interpreters who advance this view are under the necessity of violently separating Dan 12:1 from Dan 12:2, Dan 12:3, which undoubtedly treat of the resurrection from the dead.
According to Auberlen, who has rightly conceived that the , Dan 12:3, allude to the , Dan 11:33 and Dan 11:34, the to the , Dan 11:33, Dan 12:2, Dan 12:3 do not intimate any progress in the development of the history, but by mentioning the resurrection only, are referred to the eternal retribution which awaits the Israelites according to their conduct during the time of great persecution under Antiochus, because, as C. B. Michaelis has said, ejus (i.e., of the resurrection) consideratio magnam vim habet ad confirmandum animum sub tribulationibus . As to the period between the time of trial and the resurrection, nothing whatever is said; for in Dan 12:2, Dan 12:3 every designation of time is wanting, while in Dan 12:1 the expression “at this time” twice occurs. Thus Hengstenberg ( Christol. iii. 1, p. 6) has remarked, “Whether there be a longer or a shorter time between the tribulation of the Maccabean era and the resurrection, the consolation from the fact of the resurrection remains equally powerful. Therefore it is so connected with the deliverance from the persecution as if the one immediately followed the other.” But with this it is conceded that the resurrection from the dead is so associated with the deliverance of Israel from the tyranny of Antiochus as if it came immediately after it, as the opponents of the genuineness of the book affirm. But this interpretation is obviously a mere make-shift.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Promised Appearance of Michael; The Prophecy Sealed Up. | B. C. 534. |
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
It is usual with the prophets, when they foretel the grievances of the church, to furnish it at the same time with proper antidotes, a remedy for every malady. And no relief is so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ and the future state; thence the comforts here are fetched.
I. Jesus Christ shall appear his church’s patron and protector: At that time, when the persecution is at the hottest, Michael shall stand up, v. 1. The angel had told Daniel what a firm friend Michael was to the church, ch. x. 21. He all along showed this friendship in the upper world; the angels knew it; but now Michael shall stand up in his providence, and work deliverance for the Jews, when he sees that their power is gone, Deut. xxxii. 3. 6. Christ is that great prince, for he is the prince of the kings of the earth, Rev. i. 5. And, if he stand up for his church, who can be against it? But this is not all: At that time (that is, soon after) Michael shall stand up for the working out of our eternal salvation; the Son of God shall be incarnate, shall be manifested to destroy the works of the devil. Christ stood for the children of our people when he was made sin and a curse for them, stood in their stead as a sacrifice, bore the cure for them, to bear it from them. He stands for them in the intercession he ever lives to make within the veil, stands up for them, and stands their friend. And after the destruction of antichrist, of whom Antiochus was a type, Christ shall stand at the latter day upon the earth, shall appear for the complete redemption of all his.
II. When Christ appears he will recompense tribulation to those that trouble his people. There shall be a time of trouble, threatening to all, but ruining to all the implacable enemies of God’s kingdom among men, such trouble as never was since there was a nation. This is applicable. 1. To the destruction of Jerusalem, which Christ calls (perhaps with an eye to this prediction) such a great tribulation as was not since the beginning of the world to this time, Matt. xxiv. 21. This the angel had spoken much of (Dan 9:26; Dan 9:27); and it happened about the same time that Christ set up the gospel-kingdom in the world, that Michael our prince stands up. Or, 2. To the judgment of the great day, that day that shall burn as an oven, and consume the proud and all that do wickedly; that will be such a day of trouble as never was to all those whom Michael our prince stands against.
III. He will work salvation for his people: “At that time thy people shall be delivered, delivered from the mischief and ruin designed them by Antiochus, even all those that were marked for preservation, that were written among the living,” Isa. iv. 3. When Christ comes into the world he will save his spiritual Israel from sin and hell, and will, at his second coming, complete their salvation, even the salvation of as many as were given him, as many as have their names in the book of life, Rev. xx. 15. They were written there before the world, and will be found written there at the end of the world, when the books shall be opened.
IV. There shall be a distinguishing resurrection of those that sleep in the dust, v. 2. 1. When God works deliverance for his people from persecution it is a kind of resurrection; so the Jews’ release out of Babylon was represented in vision (Ezek. xxxvii.) and so the deliverance of the Jews from Antiochus, and other restorations of the church to outward prosperity; they were as life from the dead. Many of those who had long slept in the dust of obscurity and calamity shall then awake, some to that life, and honour, and comfort which will be lasting, everlasting; but to others, who, when they return to their prosperity, will return to their iniquity, it will be a resurrection to shame and contempt, for the prosperity of fools will but expose them and destroy them. 2. When, upon the appearing of Michael our prince, his gospel is preached, many of those who sleep in the dust, both Jews and Gentiles, shall be awakened by it to take upon them a profession of religion, and shall rise out of their heathenism or Judaism; but, since there will be always a mixture of hypocrites with true saints, it is but some of those who are raised to life to whom the gospel is a savour of life unto life, but others will be raised by it to shame and contempt, to whom the gospel of Christ will be a savour of death unto death, and Christ himself set for their fall. The net of the gospel encloses both good and bad. But, 3. It must be meant of the general resurrection at the last day: The multitude of those that sleep in the dust shall awake, that is, all, which shall be a great many. Or, Of those that sleep in the dust many shall arise to life and many to shame. The Jews themselves understand this of the resurrection of the dead at the end of time; and Christ seems to have an eye to it when he speaks of the resurrection of life and the resurrection of damnation (John v. 29); and upon this the Jews are said by St. Paul to expect a resurrection of the dead both of the just and of the unjust, Acts xxiv. 15. And nothing could come in more seasonably here, for, under Antiochus’s persecution, some basely betrayed their religion, others bravely adhered to it. Now it would be a trouble to them that, when the storm was over, they could neither reward the one nor punish the other; this therefore would be a satisfaction to them, that they would both be recompensed according to their works in the resurrection. And the apostle, speaking of the pious Jews that suffered martyrdom under Antiochus, tells us that though they were tortured yet they accepted not deliverance, because they hoped to obtain this better resurrection, Heb. xi. 35.
V. There shall be a glorious reward conferred on those who, in the day of trouble and distress, being themselves wise, did instruct many. Such were taken particular notice of in the prophecy of the persecution (ch. xi. 33), that they should do eminent service, and yet should fall by the sword and by flame; now, if there were not another life after this, they would be of all men most miserable, and therefore we are here assured that they shall be recompensed in the resurrection of the just (v. 3): Those that are wise (that are teachers, so some read it, for teachers have need of wisdom, and those that have wisdom themselves should communicate it to others) shall shine as the brightness of the firmament, shall shine in glory, heavenly glory, the glory of the upper world; and those that by the wisdom they have, and the instructions they give, are instrumental to turn any, especially to turn many to righteousness, shall shine as the stars for ever and ever. Note, 1. There is a glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. A man’s wisdom now makes his face to shine (Eccles. viii. 1), but much more will it do so in that state where its power shall be perfected and its services rewarded. 2. The more good any do in this world, especially to the souls of men, the greater will be their glory and reward in the other world. Those that turn men to righteousness, that turn sinners from the errors of their ways and help to save their souls from death (Jam. v. 20), will share in the glory of those they have helped to heaven, which will be a great addition to their own glory. 3. Ministers of Christ, who have obtained mercy of him to be faithful and successful, and so are made burning and shining lights in this world, shall shine very brightly in the other world, shall shine as the stars. Christ is the sun, the fountain, of the lights both of grace and glory; ministers, as stars, shine in both, with a light derived from him, and a diminutive light in comparison of him; yet to those that are earthen vessels it will be a glory infinitely transcending their deserts. They shall shine as the stars of different magnitudes, some in less, others in greater lustre; but, whereas the day is coming when the stars shall fall from heaven as leaves in autumn, these stars shall shine for ever and ever, shall never set, never be eclipsed.
VI. That this prophecy of those times, though sealed up now, would be of great use to those that should live then, v. 4. Daniel must now shut up the words and seal the book because the time would be long ere these things would be accomplished: and it was some comfort that the Jewish nation, though, in the infancy of their return from Babylon, while they were few and weak, they met with obstructions in their work, were not persecuted for their religion till a long time after, when they had grown to some strength and maturity. He must seal the book because it would not be understood, and therefore would not be regarded, till the things contained in it were accomplished; but he must keep it safely, as a treasure of great value, laid up for the ages to come, to whom it would be of great service; for many shall then run to and fro, and knowledge shall be increased. Then this hidden treasure shall be opened, and many shall search into it, and dig for the knowledge of it, as for silver. They shall run to and fro, to enquire out copies of it, shall collate them, and see that they be true and authentic. They shall read it over and over, shall meditate upon it, and run it over in their minds; discurrent–they shall discourse of it, and talk it over among themselves, and compare notes about it, if by any means they may sift out the meaning of it; and thus knowledge shall be increased. By consulting this prophecy on this occasion they shall be led to search other scriptures, which shall contribute much to their advancement in useful knowledge; for then shall we know if we follow on to know the Lord, Hos. vi. 3. Those that would have their knowledge increased must take pains, must not sit still in slothfulness and bare wishes but run to and fro, must make use of all the means of knowledge and improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with the things of God improved, to know more and to know better what they do know. And let us here see reason to hope that, 1. Those things of God which are now dark and obscure will hereafter be made clear, and easy to be understood. Truth is the daughter of time. Scripture prophecies will be expounded by the accomplishment of them; therefore they are given, and for that explication they are reserved. Therefore they are told us before, that, when they do come to pass, we may believe. 2. Those things of God which are despised and neglected, and thrown by as useless, shall be brought into reputation, shall be found to be of great service, and be brought into request; for divine revelation, however slighted for a time, shall be magnified and made honourable, and, above all, in the judgment of the great day, when the books shall be opened, and that book among the rest.
Fuente: Matthew Henry’s Whole Bible Commentary
DANIEL – CHAPTER 12
TIME OF “THE TRIBULATION THE GREAT”
Verse 1:
Verse 1 specifically and definitively states “at that time,” in the midst of the 70th week of Daniel’s prophecy, Dan 9:26-27, when the antichrist has set his tabernacles, Dan 11:45, in the holy mount Zion area, in Jerusalem, and requires worship as God, 2Th 2:4; Rev 13:4; Rev 13:8; Rev 13:12; Rev 13:15, the following will happen: “Michael,” the great archangel of God’s protectorate for the children of “thy people,” Daniel’s national people, Israel, will appear to preserve her, Dan 9:15-16; Dan 9:20; Dan 9:24; Dan 10:11; Dan 10:14; Jud 1:9; Rev 12:7-10.
From that moment, “that time,” there remains but forty and two months, a time, times, and an half time, 3 1/2 years, or 1,290 days for the final desolation judgment of Israel, under the man of Sin, “Son of perdition,” after he has “taken away the morning and evening oblations,” sacrifices that he had agreed the Jews could reestablish, which they did, till the midst of the week, he mandated that they cease and he be worshipped, Dan 9:26-27; 2Th 2:4; from the midst of the week.
It is certified that from “that time,”. . .”There shall be (exist) a time (period) of trouble, such as never was (existed), since there was (existed) a nation,” since the tower of Babel, Gen 11:1-9; Jer 20:7; Mat 24:21; Dan 8:24-25; Dan 11:36, up to that time; See also Isa 26:19; Isa 26:10. Then it is further certified that “at that time,” point of time,” thy people (Israel) shall be delivered, liberated, or protected from death, Zec 13:8-9, the 144,000 who have become worshipping saints during the former 42 months, shall be sealed against death and wrathful judgment that is to be poured out, Rev 7:3-4; Rev 12:14-17 upon: 1) the antichrist, 2) the mother of harlots, and 3) the unbelieving Jews, to the coming of the Lord to the earth, with all of His other saints, to put down sin and begin His rule over the earth, 2Th 1:10. It is declared that everyone shall be delivered from death, by Michael the protectorate angel, “that shall be found written in the book,” of the redeemed servants of God in Israel, Exo 32:23; Luk 10:20; Rev 7:3-4.
CHART III
WHAT HAPPENS? AND WHEN DOES IT, HAPPEN?
Dan 11:21 – “Little Horn” vile ruler enters by flattery. Dan 11:32 – He corrupts the wicked by flatteries.
Dan 11:36-38 – He appears to be a Jew, an atheist Jew–neither regarding “the God of his fathers,” nor the “desire of women,” but set himself up as God, Joh 5:43.
Dan 11:45 asserts that he “shall plant the tabernacle (sanctuary) of his palace in the glorious holy mountain,” on mount Moriah, there to demand self-worship, 2Th 2:4; Revelation ch. 13. Recall that this occurs in the midst of the 70th week.
“AT THAT TIME” – Dan 12:1 states, “there shall be (exist?) a time of trouble such as never was since there was a nation.” Michael will then stand up and deliver every one that “shall be found written in the book,” from the 42 months, time, times, and half time, of or 31/2 years of Tribulation the Great–144,000 of Jewish believers (saints), saved during the 31/2 previous years of their restored worship, will be sealed against death, preserved alive in the prepared desert place (Petra), while the tribulation fury falls on Gentile nations and unbelieving Jews, till Jesus returns; See Rev 7:1-4; Rev 12:6; Rev 12:14. Dan 12:6 asks how long to the end? Jesus replied v. 7. “The wise shall understand,” v. 10; 1Th 5:4-5; 1Th 5:9.
Fuente: Garner-Howes Baptist Commentary
The angel no longer relates future occurrences specially, but proclaims God to be in general the guardian of his Church, so as to preserve it wonderfully amidst many difficulties and dreadful commotion’s, as well as in the profound darkness of disaster and death. This is the meaning of this sentence. This verse consists of two parts: the first relates to that most wretched period which should be full of various and almost numberless calamities; and the second assures us of God’s never-failing protection and preservation of his Church by his own innate power. In this second part the promise is restricted to the elect, and thus a third clause may be distinguished, but it is only an addition to the second just mentioned. At the close of the verse, the angel presents us with a definition of the Church, as many professed to be God’s people who were not really so. He says, Michael, the prince of the people, should stand up Then he states the reason, The calamities of that period should be such as were never witnessed from the beginning of the world As he addresses Daniel, he says, sons of thy people; for he was one of the sons of Abraham, and the nation from which Daniel sprang was in that sense “his.” From this it follows that the calamities of which he will by and bye treat, belong to the true Church, and not to the profane nations. The singular aid of Michael would not have been needed, unless the Church had been oppressed with the most disastrous distresses. We perceive, then, the angel’s meaning to be according to my explanation. The Church should be subject to most numerous and grievous calamities until the advent of Christ, but yet it should feel God’s propitious disposition, ensuring its own safety under his aid and protection. By Michael many agree in understanding Christ as the head of the Church. But if it seems better to understand Michael as the archangel, this sense will prove suitable, for under Christ as the head, angels are the guardians of the Church. Whichever be the true meaning, God was the preserver of his Church by the hand of his only-begotten Son, and because the angels are under the government of Christ, he might entrust this duty to Michael. That foul hypocrite, Servetus, has dared to appropriate this passage to himself; for he has inscribed it as a frontispiece on his horrible comments, because he was called Michael! We observe what diabolic fury has seized him, as he dared to claim as his own what is here said of the singular aid afforded by Christ; to his Church. He was a man of the most impure feelings, as we have already sufficiently made known. But this was a proof of his impudence and sacrilegious madness — to adorn himself with this epithet of Christ without, blushing, and. to elevate himself into Christ’s place, by boasting himself to be Michael, the guardian of the Church, and the mighty prince of the people! This fact is well known, for I have the book at hand should any one distrust my word.
Fuente: Calvin’s Complete Commentary
THE TRIBULATION. TRANSLATION. AND ASSIZE
Dan 12:1-13
WITH this discourse we conclude our studies in the Book of Daniel. Twelve out of these fourteen addresses have dealt with the exposition of the text itself, and two of them have been specific appeals based upon texts in which we purposely disregarded the context.
The three great prophetic Books of the Bible are Daniel, Zechariah and Revelation.
Our two volumes on Revelation came from the Press some months since.
Among all the books there are none more interesting than these prophetic ones. Humanity craves some knowledge of coming events, and Christianity, based as it is upon the Bible, is the only religion known to man that unfolds the future.
We are accustomed to divide the Bible, or rather the Old Testament, into History, Poetry and Prophecy; but let it not be forgotten that the Prophets are 16 in number revealing the importance, in Gods sight, of glimpses into that which was destined to come to pass. Nor can it be forgotten that while from Isaiah and Malachi, inclusive, there are 16 Prophets, Moses, Joshua, Ezra, Nehemiah, David, and Solomon, and even other of the historic and also New Testament writers are, at times, guided by the Holy Ghost in Divine prediction.
God never meant that man should face the future without any knowledge as to what it held, any more than He meant to give him so much knowledge of the same as would tempt him to presumption on the one side or to utter despair on the other.
Prophecy seldom descends to the minutia of coming events. It only exhibits the great mountain peaks or promontories that by these men might enjoy such guidance as to find and follow THE WAY.
This 12th chapter sets before us three such peaks or promontories among future events:The Great Tribulation, The Great Separation, and The Great Assize.
THE GREAT TRIBULATION
It shall fall upon the elect people of Israel.
And, at that time shall Michael stand up, the great prince which standeth for the Children of thy people: and there shall he a time of trouble, such as never was since there was a nation even to that same time (Dan 12:1).
At that time refers, of course, to the period to which we had come in concluding the study of the 11th chapter. This prophecy had its partial and initial fulfilment when Antiochus-Ephiphanes was successfully opposed by the Maccabees, and will find its final and perfect fulfilment when the antichrist shall be successfully opposed by our coming Lord, the King of Glory.
But, as Israel suffered under Antiochus who persecuted her and put her children to death, defying her God and desecrating her Holy Temple, so shall Israel again be trampled by the antichrist and become the special subject of that agonizing hour that is to come upon the earth,the great tribulation. Jamieson, Fausset and Brown, in their commentary, say that the transactions on earth which affected Gods people will have their correspondences in Heaven in the conflict between good and bad angels,so that last great contest on earth which shall decide the ascendency of Christianity. The reference is to Rev 12:7-10 which reads:
And there was war in Heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
And prevailed not; neither was their place found any more in Heaven.
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
And I heard a loud voice saying in Heaven, Now is come salvation, and strength, and the Kingdom of our God, and the power of His Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
This passage would almost seem to suggest that the war in Heaven in which Satan was defeated and cast down was a type of the war that he will wage on earth, and as there he and his angels fought against Michael and the loyal holy ones, so finally on earth he and all the powers at his command will oppose Christ and the people of Gods choice.
There is some consolation in the certainty that as triumph was with Michael and his angels, victory will be with Christ and His people!
But, tribulation precedes triumph. Israels agony is just as certain as is her rejection of her Messiah.
It shall exceed, in fury, all previous persecutions. Gods elect people have passed through many times of trouble. The early Books of the Old Testament Scriptures are a record of Israels sufferings, sorrows, and defeats. The favor of God toward them was scarcely greater than the necessary judgments that fell upon them in their disloyalty and worldly lusts.
The Major and Minor Prophets fairly screamed their warnings into the ears of their own kith and kin, but could not keep them back from the national sins and consequent sufferings and sorrows.
Right now this people in most portions of the world are hated, opposed and persecuted; but, according to the text, the destruction of Jerusalem in A.D. 70 which brought sorrow, affliction, death, captivity and slavery to a great multitude of Jews, was small beside that which will break over this people when the time of this text is come.
Jesus Himself anticipated, with grief, and voiced it in a sob.
Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be (Mat 24:21).
When we were speaking on the latter part of the second chapter of this volume to the theme, The Doom of World Governments, we called attention to the ingenious instruments of torture that characterized the last war. But we did not do as Philip Gibbs in his volume Now It Can Be Told describes the veritable hell in which the soldiers lived, not for days, nor for weeks, but for months and for years; and though we shall not so attempt description, that burning caldron of Flanders will be far exceeded in Israels final tribulation; in the Armageddon of prophecy.
The saints shall be saved out of the same.
And at that time thy people shall be delivered, every one that shall be found written in the Book.
The majority of my brethren, and those for whom I have the highest regard, interpret this to mean that the penitent Jews shall be saved and suddenly translated out of this hell of earths scenes into the Heavenlies; that the Israel remnant, who do not join the anti-Christian blasphemy, will constitute the company thus to be caught up.
Without at all being dogmatic on a matter where there is opportunity for honest division, this passage seems to me to teach rather the translation of the Church at the moment when the tribulation breaks upon the world.
I recognize the fact that thy people is the phrase employed in both instances; and yet the context seems to me to suggest the difference between Israel in the first instance and the Church, the Bride of Christ, in the second: for in the first instance, Michael * * the great prince * * standeth for the children of thy people and Michael is commonly presented in Scripture as the guardian angel of Israel.
In the second use of the term thy people it is followed by a defining phrase,Every one that shall be found written in the Book. That phrase seems to me to compass the saved by grace whether Jew or Gentile, and I cannot find in my study of Scripture that God ever makes a difference between the Jew and Gentile when once one, from either blood, has been redeemed by the Blood of His Son.
Still further, such an interpretation of this passage seems to me to harmonize with other passages relating to the same subject. The woman in the 12th chapter flies into the wilderness to be nourished for a time, times and half a time (the very period of the tribulation) from the face of the serpent.
This is to us the type of the Church.
Isaiahs prophecy, Come, My people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast (Isa 26:20), can scarcely refer to Israel, for if it did that would indicate that all Israel would escape the tribulation,a view that no one holds.
I hold with A. J. Gordon that when Christ said, Because thou hast kept the Word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth, He referred to the Church, the redeemed.
I will come * * as a thief and They shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels.
He referred to the same company that Paul refers to in his Epistle to the Thessalonians when he speaks of the changed ones who are to be caught up in the clouds to meet the Lord in the air.
He refers to this time; and, again, to the redeemed; and as Gordon in Ecce Venit tells us, as the disciples were safely kept in the hilltop of Pella when in A. D. 70 the Romans sacked Jerusalem, so when Satan through his direct representative on earththe antichristshall smite the earth, those whose names are written in the Lambs Book of Life will be safely pavillioned with Him in the clouds of Heaven.
Saved Jews of course will be there, and doubtless that is significant, for saved Jews are of the Church as well as Gentiles, and are of the Bride, and there is no difference.
That is the significance of the later statement made to Daniel, But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days (Dan 12:13).
I realize perfectly the marvelous revelation of Gods grace in the promises made to the Church that she shall be caught up into the Heavens when the tribulation breaks upon the earth; but I also realize the temptation in the same teaching to sinful presumption.
There are those who hold that the Church shall pass through the tribulation, and by its fires be refined. It is not mine to fight with them, and it is not mine to indulge in bitter controversy on this subject, but rather to glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. If, therefore, tribulation and refinement are linked as cause and effect, we could well afford to join with the poet in this prayer:
Let all thats earthly from my being fall,Till naught of evil, either great or small,Remains to palliate the worlds contempt,Or make me from its bittrest hate exempt:If perfect likeness, O my Lord, to TheeWould my own crucifixion guarantee,Im sure Id say, Now nail me to the cross,That I might be like Thee in earthly loss.
But we pass from the Great Tribulation to
THE GREAT SEPARATION
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever (Dan 12:2-3).
We have already confessed having treated this text separately, and without reference to the context. Here again, there is a division of opinion among equally conscientious students and interpreters of the Book. The majority of those who hold with us the fundamentals of the Christian faith refer this passage solely to the Jew, and maintain that it has no reference whatever to the resurrection, but rather to their national waking, some to see in Jesus their Saviour and become the subjects of everlasting life, and others to deny Him even upon His appearance, and, consequently, to be brought to shame and everlasting contempt.
In our judgment, this passage, like many others, has a dual significance. It is true, and history will attest the accuracy of the prophecy, that Israel, now buried among the nations, will enjoy before and at the coming of Jesus both a national and spiritual revival. But that a portion of them will then remain loyal to the antichrist and become the subjects of shame and everlasting contempt hardly harmonizes with Pauls teaching,
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
For this is My covenant unto them, when I shall take away their sins.
As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers sakes.
For the gifts and calling of God are without repentance (Rom 11:25-29).
Furthermore, placed as this Scripture is it seems to refer to the final resurrections, and does not involve, as some have claimed, a general resurrection, but when properly translated and treated harmonizes with premillenarian teaching. Since it is a fact that the resurrection will be connected with the Lords Coming and Second Appearance, we quote from Tregelles, that these shall be unto everlasting life; but those, (the rest of the sleepers who do not awake at this time) shall be unto shame. We know from other Scriptures that the rest of the dead will not rise until the one thousand years are finished; and Tregelles, we are told, is well supported by Jewish commentators in this view.
This much is certain in the light of Scripture that at the very time of this tribulation the first resurrection will take place, for according to 1Co 15:23 that resurrection is promised at Christs Coming. It is equally clear from the Holy Word that there is no general resurrection since the rest of the dead lived not again until the thousand years were finished.
The Scriptures also put it past dispute that that first resurrection is to everlasting life, and the second and final is to shame and everlasting contempt. It is our conviction that the third verse has only this relation to the second, namely, that of approving as wise those who proceed, in these final events, to turn many to righteousness, presenting as encouragement the certainty that they shall shine as the brightness of the firmament; and * * as the stars for ever and ever.
Let us dwell, for a while then, on these two suggestions, first, the just shall rise to enjoy everlasting life, and the unrighteous shall come back to shame and everlasting contempt.
The just shall rise to enjoy everlasting life. Who can tell the meaning of such a phraseeverlasting lifenot everlasting existence. Life here is life at the full, life in excelsis; and, life forever! Who can compass the glory of the thought? the imagination even is insufficient! Sometimes we have a high day, a wonderful day, a day never to be forgotten. At the down-going of its sun, we want to sing, The Close of a Perfect Day. If that day has been free from sin, who can imagine what it can be to have it multiplied into weeks, years, centuries, millenniums, yea, into eternity? How often we part with a day that is so beautifully blessed that we grieve when it is gone, and want to live it over again. How wonderful it would be to have a perfect day, and then to have it multiplied indefinitely, into time, illimitable and eternal!
MaClaren, speaking of lives that we have considered cut off in their youth or prime, and of our grieving over such richly endowed and trained young people, just come into the zenith of power, as a reflection on the economy of Gods Kingdom, adds according to Jesus, Not so! They have simply gone from this fettered body to the place where adverse circumstances shall not longer be felt, and they are not to be thought of as withdrawn from the field, but rather as having moved forward to the van of battle. They are not dead. They are gloriously alive, and alive forever more!
I wish I could drop the subject here. I wish I could terminate this discourse without any reference to the other portion of the Scripture, but such silence on my part might be sin, since men need the warning
The unjust shall come back to shame and everlasting contempt. These are days in which there is a widespread disposition to doubt this truth days when materialism is the religion of many men, and when evolution would teach us that we originated from the clod, and having finished the round of animal existence, we return to dust again, and as a part of the earth, abide in unconsciousness for ever.
But alas, such a philosophy is neither Scriptural nor scientific. More and more the better scientists are consenting to immortality. John Stuart Mill argued for it. Thomas Huxley said, Science has not a shred of evidence that the soul does not live on after death. John Fisk delivered a series of lectures on the souls continuance, and Dr. F. W. H. Myers, who for so many years was president of the Society for Physchical Research in England, said that he would predict that in the future men of thought would believe in life beyond the grave.
But, oh, what will it mean to be raised to shame and everlasting contempt?
I find it difficult to reflect upon the white light of the final judgment for the rejectors of Jesus, without having come back to my mind again that remarkable description of Hawthornes in the Scarlet Letter.
They had built a scaffold, and Hester had stood with the letter A blazing on her bosom because of the ignominy that to her had been born a child out of wedlock; and Hawthorne tells of the time when Arthur Dimmesdale, the unknown father, walked as if in a dream, to this scaffold one night in early May, when a cloud muffled the whole expanse of the sky and when the town was all asleep. He went doubtless to stand in the same spot upon which she had stood, and in imagination to suffer with her with whom he had sinned! Scarcely had he reached his place when he heard within the darkness a childish laugh, and recognized the tones of little Pearl, and he cried, Hester; Pearl, are you there? The answer was,
Yes, it is I and my little Pearl.
What sent you hither?
I have been watching at a deathbed, answered Hester, and I am on my way home.
Come up hither thou and little Pearl! You have both been here before, but I was not with you. Come up hither once again, and we will stand all three together!
She silently ascended the steps and stood on the platform, holding little Pearl by the hand. The minister felt for the childs other hand, and took it, and the moment he did so a light gleamed far and wide over all the muffled sky. It was doubtless caused by one of those meteors, which the night-watcher may so often observe, burning out to waste in the vacant regions of the atmosphere. So powerful was its radiance that it thoroughly illuminated the dense medium of cloud betwixt the sky and earth. The great vault brightened, like the dome of an immense lamp. It showed the familiar scene of the street with the distinctness of mid-day, but also with the awfulness that is always imparted to familiar objects by an unaccustomed light. The wooden houses, with their jutting stories and quaint gablepeaks; the doorsteps and thresholds, with the early grass springing up about them; the garden-plots, black with freshly-turned earth; the wheel-track, little worn, and, even in the marketplace, margined with green on either side,all were visible, but with a singularity of aspect that seemed to give another moral interpretation to the things of this world than they had ever borne before. And there stood the minister, with his hand over his heart; and Hester with the embroidered letter glimmering on her bosom; and little Pearl, herself a symbol, and the connecting link between those two. They stood in the noon of that strange and solemn splendor, as if it were the light that is to reveal all secrets!
How the sense of shame smote them then! They were doubtless children of the King, but caught in the toils of sin, and consequently destined to suffer shame and contempt for a time. Think of extending such shame and contempt to eternity. What soul could endure? And yet what possible promise of escape from that very fate can any bring to the impenitent sinner, to the man or woman who has put away Gods One, only, and adequate Substitute, the Saviour?
Oh, to have to come back from the grave to shame and * * contempt eternallyGod in His mercy save us!, for naturally that involves the next subject of this chapter,
THE GREAT ASSIZE
The time of that judgment was sought but not revealed.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Then I Daniel looked, mid, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.
And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? (Dan 12:4-6).
And then he records,
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto Heaven, and sware by Him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished (Dan 12:7).
This sounds like an answer to the question, and it is; and yet the answer fixes for us only the tribulation period, without determining when the tribulation itself shall break. The period shall be for a time, times, and half a timethree years and a half; forty and two months; 1260 days. Why do I so define the phrase time, times, and half a time? Because the Scriptures so define them! Exercise of the power of the beast is forty and two months (Rev 13:5); The two witnesses that preach in sackcloth continue for 1260 days (Rev 11:3); The woman who flees from the dragon into the wilderness is nourished for 1260 daysa time, times, and half a time (Rev 12:6; Rev 12:14).
The persecution of Antiochus-Epiphanes lasted three years and six months. So will the tribulation! And we know that so terrible will that period be that if it were not cut short, all flesh would perish from the earth; but when that day will break, as well as the Coming of His Son, belongs in the secret counsel of God.
In the last few years, owing to fast fulfilling prophecy such as 2 Timothy 3, and other equally significant Scriptures, many men, who would create among the fellow-believers some sensation have sought to fix the time for the Coming of the Lord. One of these fixed it in 1914; Others in 1931, 1934, 1936, and some dare to say now that it will take place in the early forties.
The truth is, no man knows when it will take place. I shall quote what Joseph Parker says on this passage: There are many persons who could tell Daniel what he didnt understand. They have made their calculations, they have interpreted emblematic numbers, they have fitted in the Napoleons, Caesars, and Leos; they have discovered where Hannibal belongs, and where Pontius Pilate came in, and exactly the place of the Pope, and even now they are telling us just where the last Prime Minister or Dictator fits the scheme.
Parker sanely remarks, It seems to me that numbers which are so infinitely accommodating ruin themselves by their generality.
Let us take our stand with Daniel, and believe without knowing the hour when it will break. It really seems to me sometimes that there are platform orators who are getting themselves all ready to be able to say, on the day when Christ descends the sky, I TOLD YOU SO, but since God didnt tell me, and He hasnt told any one else, I am not deeply concerned on what these modern prophets have to say on the subject. I am glad, rather, that the Bible absolutely veils this period of The Tribulation.
Three years and a half! The last war lasted for four years. It was a hell in Flanders; but these three years and a half will be hell in all the world. Thank God, He will cut them short!
There are people who say, Well, why should God permit it? Doubtless to fulfil His high purpose toward His own people Israelnamely, their purification by fire, and their final and complete redemption, as well as to end the drunken orgy of mans misrule!
Campbell Morgan reminds us that the Church of Christ persecuted has become the Church of Christ pure, and the Church of Christ patronized has become the Church of Christ impure. The truth is that the tribulation may work better things for the world; yea, we know it will work better things for the world than 6,000 years of unabated blessing.
Turning back to the same poet from whom we quoted some minutes ago, are we not compelled to say,
O blessed Christ, If I were more like Thee,I would, no doubt, more persecuted be;The world and formal Church would see far less To tolerate in me, and naught to bless:The toleration that is shown to me Is proof that I, my Lord, am less like Thee Than Peter, John, and Paul, and all who died For likeness to the Christ, the Crucified.
And from the time that the daily sacrifice shall he taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days (Dan 12:11).
What meaneth this? We had but 1260 days for the period of the tribulation, and now we have thirty days added, or 1290 days, and then forty-five more bringing it up to 1335 days! These numbers used to worry me, but I am inclined this morning to think they are simple enough. The day the tribulation ends will see Christ on the throne, but it will not witness a world in order. The moment Christ takes His throne and begins His rule, we can scarcely expect all to be in voluntary submission under His feet. He must reign until He hath put all enemies under His feet (1Co 15:25).
The average man has a very nebulous notion of Christs rulership. He has heard the Scripture so often spiritualized into nothingness that he doubts if the Lord will ever sit on His throne and sway His own scepter.
But on this subject the Scripture leaves no question, and
As * * the tares are gathered and burned in the fire; so shall it be in the end of this world.
The Son of Man shall send forth His angels, and they shall gather out of His Kingdom all things that offend, and them which do iniquity;
And shall cast them into a furnace of fire: there shall be trailing and gnashing of teeth.
Then shall the righteous shine forth as the sun in the Kingdom of their Father (Mat 13:40-43).
If but two months and one half are required for the final potentate of this world to rid it of all rebellion, and organize it into perfect order, then beyond doubt, all power belongeth unto Him, and all praise and glory will He deserve!
I conclude this study, therefore, with this appeal; Are you ready for Christ to come? Will His Coming bring you joy and eternal happiness, or eventuate in your shame, your everlasting contempt? In other words, are you saved, and consequently safe?
If not, let me tell you the way. I bring it from His own Word that faileth not,
The word is nigh thee, even in thy mouth, and in thy heart: that is, the Word of faith, which we preach,
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.
For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
For the Scripture saith, Whosoever believeth on Him shall not be ashamed (Rom 10:8-11).
Not ashamed now, not ashamed in the day of judgment, not in shame and everlasting contempt for eternity! Are you the Lords?
Fuente: The Bible of the Expositor and the Evangelist by Riley
HOMILETICS
SECT. XLIV.THE GREAT TRIBULATION. (Chap. Dan. 12:1.)
The angel continues his discourse regarding the things that should befall Daniels people in the last days. He had shown him the fall of their last great adversary in the glorious holy mountain where, in his pride and indignation against the people of God, he had planted the tabernacles of his palace. He now describes what should be the experience of men in general at that period, but with a special reference to Daniels own people. There shall be a time of trouble, such as there never was since there was a nation even to that same time. To this, the great tribulation, we now turn our attention. The Lord the Spirit give light!
That there should be such a time of trouble previous to the period of lasting peace and prosperity to Israel and the world, Daniel might have already read in the sacred books which he possessed. The song of Moses in the law had concluded with intimations of such a time (Deu. 32:34-43). Isaiah had been led more than once to enlarge upon it, when foretelling the year of the Lords redeemed. It was with reference to it that the Lord exhorts His people when He says: Come, My people, enter into thy chambers, and shut thy doors about thee, and hide thee for a little season, until the indignation be overpast. For, behold, the Lord cometh out of His place to punish the inhabitants of the world for their iniquity; and the earth shall disclose her blood, and shall no more cover her slain (Isa. 26:20-21). In reference to the same period the prophet had asked, Who is this that cometh from Edom, with dyed garments, from Bozrah? This that is glorious in His apparel, travelling in the greatness of His strength? The answer is given by the Redeemer and Deliverer of His people, I that speak in righteousness, mighty to save. The prophet asks again, Wherefore art thou red in Thine apparel, and Thy garments like him that treadeth in the wine-fat? To which the answer is returned, I have trodden the winepress alone; and of the people there was none with Me: for I will tread them in Mine anger, and trample them in My fury; and their blood shall be sprinkled upon My garments, and I will stain all My raiment,the blood here that of his enemies, not His own. For the day of vengeance is in Mine heart, and the year of My redeemed is come (Isa. 63:1-4). That day of vengeance was to follow the acceptable year of the Lord; and hence His object was only to declare the latter when, reading in the synagogue at Nazareth from Isa. 61:1-2, Jesus stopped at the words, the day of vengeance of our God. Zephaniah had also predicted the same time of trouble as ushering in the glory of the future age. For My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them Mine indignation, even all My fierce anger; for all the earth shall be devoured with the fire of My jealousy. For then will I turn to the people a pure language, that they may call upon the name of the Lord, to serve Him with one consent (Zep. 3:8-9). Jeremiah had written of the same period of tribulation, adding, It is even the time of Jacobs trouble; but he shall be saved out of it (Jer. 30:7). Ezekiel, about half a century before this last vision of Daniel, had been inspired to predict the same time of trouble in the following sublime and terrific language:Speak to every feathered fowl and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to the sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, and of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I have sacrificed for you. Thus ye shall be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God. And I will set My glory among the nations, and the nations shall see My judgment that I have executed, and My hand that I have laid upon them. So the house of Israel shall know that I am the Lord their God from that day and forward. And the nations shall know that the house of Israel went into captivity for their iniquity; because they trespassed against Me, therefore hid I My face from them, and gave them into the hand of their enemies; so fell they all by the sword. According to their uncleanness, and according to their transgressions, have I done unto them, and hid My face from them. Therefore thus saith the Lord God, Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for My holy name (Eze. 39:17-25). This was, doubtless, the same tribulation of which Jesus forewarned His disciples when He said, There shall be great tribulation, such as was not since the beginning of the world to that time, no, nor ever shall be; adding, Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory. This time of tribulation the Saviour, like the prophets before Him, connects with that of His peoples redemption, adding, according to Luke, When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh (Luk. 21:28).
We may notice in connection with this time of trouble
I. The time of it. The angel says, At that time, [340] i.e., when the last hostile power shall, as had just been mentioned, go forth with great fury to destroy and utterly to make away many, and shall plant the tabernacles of his palace between the seas in the glorious holy mountain, there to meet with his end (chap. Dan. 11:44-45). The last clause of the verse connects it with the time of returning mercy to the covenant people, when all Israel shall be saved (Rom. 11:26); while the second verse connects it with the resurrection of the dead, both events being elsewhere connected with the Lords second appearing (Zec. 12:10; Rev. 1:7; Mat. 24:39; Act. 3:19-21, R.V.; 1Co. 15:23; 1Th. 4:15-17). So Jesus, as we have seen, connects the time of tribulation with that of His own coming in the clouds of heaven with power and great glory. From the events which are to follow it, however, it is obviously not to be confounded with the time of the general judgment. The fulfilment of the promises regarding Israel is to follow.
[340] At that time. Keil remarks that the expression points back to the time of the end (chap. Dan. 11:40), the time when the final hostile and persecuting power rises up to subdue the whole world, and sets up his camp in the Holy Land, to destroy many in great anger, and totally to uproot them. He observes that the description of this oppression seems to be based upon Jer. 30:7, the time of trouble being the climax which the hostile king shall bring upon Israel, and occurring with the expiry of the last or seventieth week (chap. Dan. 9:26); while, with Kranichfeld, he identifies Israels deliverance out of it with the setting up of Messiahs kingdom as described in chap. Dan. 7:22-27. He agrees with Hvernick in opposing those who refer this verse to the period of persecution under Antiochus, on the ground that the statement regarding it is far too strong for such a period, while the promised deliverance of those written in the book does not accord with that Syrian oppression. Hvernick understands the trouble of the sufferings and oppressions which the people of Israel should endure at the destruction of Jerusalem by the Romans, but which should be most fully realised only at the second coming of the Lord (Mat. 24:21-22). Hofmann finds in this and the two following verses the prophecy of the final close of the history of nations, the time of the great tribulation at the termination of the present course of the world, the complete salvation of Israel in it, and the resurrection of the dead at the end of the world. Calvin interpreted the words of the increased troubles and heavier afflictions to be endured by the Church after the manifestation of Christ. Chrysostom, Grotius, and others understand them of the persecutions of Antiochus while his armies were still in Judea. Junius, with Calvin, applies them to the troubles of the Church in the times of the Gospel. Calovius limits them to the last times, in the end of the days. Brightman remarks that the tribulation cannot be applied to any trouble from Antiochus or the Romans, as after it no calamity is to be expected by the Jews, the suffering inflicted on them by those powers being insignificant compared with this misery in which, after sixteen, now eighteen, centuries, the Jews still lie buried. He considers the tribulation to have reference to the Jews, Daniels own people, of whom, however, he thinks, some will very likely hold obstinately to their legal rights and institutions, notwithstanding the deliverance of their nation, and the glory with which the truth shall then flourish.
II. The subjects of the tribulation. These, apparently, are twofold:
(1) The nations of apostate Christendom forming the great confederacy under the leadership of the infidel and final Antichrist, who is then to come to his end; and
(2) Israel or the Jews, whose great and final trouble it is to be, previous to their restoration as Gods covenant people,the time of Jacobs trouble. In regard to the former, the tribulation will apparently be both immediately from the hand of God, whose sacrifice their destruction is said to be, and who speaks of raining upon the infidel leader, and his bands, and the many peoples that are with him, an overflowing rain, and great hailstones, fire and brimstone; and also mediately, through the instrumentality both of others and themselves, as God declares by the same prophet, that He will call for a sword against the invading enemy throughout all His mountains, while every mans sword shall be against his fellow, and that He will plead against him with pestilence and with blood (Eze. 38:21-22). In reference to Israel, the cause or instrument of the tribulation will apparently be the hostile power itself, whom God however brings up against them, and gives into his hand (Eze. 38:16-17; Eze. 39:23-24). The procuring cause of the tribulation in both cases is sin. On the part of the infidel leader and his followers and abettors throughout the nations, it is pride, infidelity, defiance of God, covetousness and rapacity, the enmity against God and His people culminating in one grand attack upon Israel now apparently prosperous and at ease in their own country (Eze. 38:8-13). On the part of Israel, it is unbelief and rejection of their Saviour-King yet unrepented of and unforgiven (Eze. 39:23-24), the curse called down upon themselves and their children now taking its full and final effect, when they shall have filled up the measure of their iniquity (Mat. 27:25).
III. The greatness of it. It is here spoken of as unparalleled, and is so characterised by Jeremiah: Alas! for that day is great, so that none is like it: it is even the day of Jacobs trouble (Jer. 30:7). The same language used by the Saviour in reference to it. The unparalleled greatness of it seen both in the extent and intensity of it. Terrible indeed the tribulation that shall exceed that of the Deluge, the Cities of the Plain, Jerusalem in its siege and capture by the Chaldeans and then by the Romans, the French Revolution and the Reign of Terror. Its greatness inferred from the exhortation of Jesus to His disciples and people in every age: Watch and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man (Luk. 21:36). The same to be inferred from the object of it. It is the day of recompenses, both in regard to Israel and the nations of Christendom, when the blood of Gods saints shed from the beginning shall be avenged on Jew and Gentile, when the earth shall disclose her bloodthe blood which she has been caused to drink,and shall no more cover her slain (Isa. 26:21). Its greatness may be inferred also from its results. It is to terminate, in a general sense, not only the sins and sufferings of Israel but of the world at large, and to usher in a period of righteousness and peace that shall continue for at least a thousand years. It is in reference to that period that the prophetic Psalmist writes, Come, behold the works of the Lord, what desolations He hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the (war-) chariot in the fire. Be still and know that I am God; I will be exalted among the heathen; I will be exalted in the earth (Psa. 46:8-10). It is as the result of it that God will turn upon the peoples a pure language, so that they shall all serve Him with one consent (Zep. 3:8). The greatness of the tribulation may also be gathered from its character and the agents in it. Proceeding, as in great part it is to do, from the great infidel leader and his Antichristian host, whose coming as the Man of Sin, the Son of perdition, and that Wicked or Lawless one, is after the power and energy of Satan, it shall inaugurate a time of unbridled wickedness, fully-developed ungodliness, and daring God-defying infidelity; and who, in his fury at the evil tidings that are to reach him in the midst of his triumphant iniquity, shall go forth to destroy and utterly to make away many. Of all evil times it will be the most evil, faith being scarcely any longer to be found in the earth, few if any godly men left, those there are being hidden as in a pavilion in the chambers of Gods protection provided for them, and the restraints of His grieved and insulted Spirit being for the time withdrawn from the earth; a period of which the three years and a half at the commencement of the French Revolution, during which religion was publicly and openly proscribed, the Sabbath abolished, the Bible dragged through the streets of Paris at the tail of an ass, and a beautiful but profligate woman worshipped in the church of Notre Dame as the Goddess of Reason, may have been an instalment and a type. Physical disturbances and commotions seem to be indicated both by the prophets and the Saviour Himself, as accompanying these civil and religious ones; signs appearing in the heavenly bodies, and the powers of heaven being shaken, both as symbols and accompaniments of the distress of nations; the godly being taught to sing in the prospect of that time of trouble: The Lord of hosts is with us; the God of Jacob is our refuge: therefore will we not fear, although the earth be removed, and the mountains be cast into the depths of the sea: though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof (Psa. 46:2-3). Nothing is said in the text to indicate the duration of this time of trouble; but we may gather from other places that its brevity will be in proportion to its intensity. The godly are to hide themselves for a little moment, till the indignation be overpast. A short work will the Lord make upon the earth. For the elects sake the days will be shortened, for otherwise, according to the Saviours declaration, no flesh should be saved (Mat. 24:22).
The subject calls for solemn thought and earnest preparation. That this time of great and unparalleled tribulation shall come cannot be questioned by any believer in Revelation. The words of a great writer, philosopher, and divine, now passed away, express the conclusion of a simple-minded, unbiassed reader of the Word: I utterly despair, said the late Dr. Chalmers, of the universal prevalence of Christianity as the result of a painful missionary process. I look for its conclusive establishment through a widening passage of desolating judgments, with the utter demolition of our present civil and ecclesiastical structures. [341] How near we may be to this predicted state of things, or how far off from it, it is impossible for any one to say. Whether perceptibly or not, we are doubtless approaching to it. Signs are not wanting to indicate that such is the case. This gospel of the kingdom, said the Saviour when speaking of that future period, shall first be preached in all the world for a witness unto all nationspreached, not believed inand then shall the end come (Mat. 24:14). This is rapidly taking place. Missionary operations are constantly multiplying. So also are infidelity and its agencies. It has recently been said by a high authority, that religion seems to be unsettled, and almost going away from various countries. [342] The rapidity with which great changes at present take place is the subject of general remark. A few years may suffice to bring the predicted period. For ought we know, the present living generation may see and participate in the great tribulation. It is for all to seek earnestly to secure for themselves and others a place of security in time, while the doors of the provided ark are open. Seek righteousness; seek meekness; it may be ye may be hid in the day of the Lords anger (Zep. 2:3). The present time is to be embraced by earnestly laying hold of the gracious covenant held out to us in Christ, and persuading others also to do the same; and thus being prepared for the time when it will be said, in connection with predicted judgments, Gather My saints together unto Me, those that have made a covenant with Me by sacrifice (Psa. 50:5). Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little: blessed are all they that put their trust in Him (Psa. 2:12).
[341] The same writer, in his Sabbath Scripture Readings on Revelation 15. says: Can this sea of glass on which the saints might stand and look on the execution of Gods righteous sentence on the earth at large,can it be what my friend Edward Irving imagined it to be,one country in the world that should stand exempted from the desolations which are to go abroad over the face of it, and that country to be the evangelical and missionary Britain, standing aloof from popery, and actuated generally and throughout, or at least infiuentially, though it might be partially, by a pure, and scriptural, and Protestant faith? The song of Moses, as commemorating the destruction of the enemies of the Church, and the Churchs safety as well as prospects, might well harmonise with the song of the Lamb; and both together might harmonise with the circumstances of that transition period, when plagues were to be sent down from heaven upon the earth, and, as the fruit of Gods judgments being made manifest, all nations were to come and worship before Him.
[342] Any one, said Cardinal Newman lately in a sermon at Birmingham, who looked into the news of the day, would see quite enough in the state of things at home and abroad, to understand the great need of intercession. There was certainly a very dark prospect before them with regard to religion; and without saying whether the troubles were greater or less than those which had previously tried the Church, they had a depth which, to those who only saw the present, was more serious and more dangerous than any depth that had been.
HOMILETICS
SECT. XLV.THE DELIVERANCE OF THE JEWS. (Chap. Dan. 12:1, last clause.)
The object for which the angel was sent to Daniel was to communicate to him what should befall his people in the latter days. He had already intimated to him the coming of Messiah at a definite period, with the calamities which should follow their wicked rejection of Him even to the time of the end. These calamities, however, were to culminate, as the end approached, in a time of trouble such as had never yet been since there was a nation. It is now promised, however, for the comfort of Daniel and his godly countrymen, that his people should be delivered out of that tribulation, at least a portion of them,every one that shall be found written in the book. We notice, in connection with this promised deliverance
I. The deliverance itself. Thy people shall be delivered. Daniels people were the Jews, the descendants, with himself, of Abraham, Isaac, and Jacob; those for whom he had so earnestly prayed, and whose sins he had so penitently confessed (chap, 9.) The whole twelve tribes are included. These, in consequence of Solomons apostasy, had indeed been divided into two kingdoms, those of Judah and Israel; the former consisting of the two tribes of Judah and Benjamin, the latter of the remaining ten (1Ki. 11:9-13). They formed, however, but one people, and were yet again to be united in one kingdom (Eze. 37:16-24). Those constituting the kingdom of Israel, having been the first to apostatise to idolatry, were the first to be led captive from their own land, which was done by the Assyrians, who placed them in various cities of the Medes (2Ki. 15:29; 2Ki. 17:5-6). The two tribes forming the kingdom of Judah, having imitated the apostasy of the kingdom of Israel, were carried captive, on three separate occasions, by Nebuchadnezzar into Babylon. It was more especially those two tribes who returned to Judea after the edict of Cyrus; and of these only a portion. The whole twelve tribes, however, were regarded as existing in the days of the apostles, though mostly scattered among the Gentiles (Act. 26:6-7; Jas. 1:1; Joh. 7:35). It is more especially those who formed the kingdom of Judah, the tribes of Judah and Benjamin, with a sprinkling from the other tribes, that are now known as Jews, the ten tribes being as yet comparatively unknown, though doubtless to be found in various parts of the world. It seems to be more especially those of the kingdom of Judah that are here indicated, as it appears to be they who shall be found in Jerusalem and Judea at the period referred to (Zec. 12:2; Zec. 12:4; Zec. 12:6-10). These apparently intended to be the means of seeking out and bringing back their scattered brethren after their own conversion and acceptance of the Saviour (Isa. 66:19-22). Even of those, however, who, being in Judea and Jerusalem at the time of the great tribulation under their final adversary, only a portion will be delivered. [343] Zechariah predicts that in all the land two-thirds should be cut off and die, but the third should be left therein, to be brought through the fire and refined as silver is refined, and be made Gods people, not merely in name as before, but in reality and truth (Zec. 13:8-9). They are here spoken of as those written in the book; that book being doubtless the secret register of those whom, as an elect remnant, it was the Lords sovereign purpose to spare, as the nucleus of the future Church of Abrahams seed; and doubtless those who, according to the prophets exhortation, had truly and in time sought righteousness and meekness, and under the outpoured Spirit of grace and supplication had looked to Him whom they had pierced, and had mourned because of Him, and had thus been led to the fountain opened for sin and uncleanness (Zec. 12:10; Zec. 13:1). Such a book frequently referred to as the book of life, or of the living (Php. 4:3; Rev. 3:5; Rev. 13:8; Luk. 10:35; Exo. 32:35; Psa. 69:28). The deliverance is, in the first instance, one from death by the sword of the enemy. According to Zechariah, all nations will be gathered at that time, doubtless under this same infidel chief, against Jerusalem; and the city shall be taken, the houses rifled, and the women ravished, and half of the inhabitants shall go into captivity; but the residue of the people shall not be cut off from the city (Zec. 14:2). This residue doubtless the remnant in the text. This deliverance from death, however, to be followed with a still more important and blessed one, the deliverance from spiritual death and introduction into Messiahs kingdom.
[343] Every one that shall be found written, &c. According to Professor Lee and others, these are not to be the Jews at large, but the holy remnant who embraced Jesus as the Messiah, and escape to carry the tidings of salvation to the ends of the earth. Speaking of Isa. 24:6, Few men left, Dr. Chalmers remarks: a remnant, however, will be left, and a good remnant; and this not confined to the land of Israel, but among all the neighbouring countries that had been laid waste; for the voice of praise was to arise from the sea and from the isles, and this too to God as the Lord God of Israel. This voice was to arise from the midst of cruel sufferings, even in the fires wherewith (Dan. 12:6) the houses were burnt by their invaders. He adds: In this prophecy is foreshown a visitation upon the earth still future, which is to emerge in the Millenniumhow emphatically told in this place!when the Lord shall reign in Jerusalem, and before His ancients gloriously.
II. The agency employed in effecting it. This is said to be Michael, called elsewhere Michael your prince, and the prince that standeth up for the children of thy people. [344] In the New Testament called Michael the archangel (Jud. 1:9). Represented in the book of Revelation as, in conjunction with the angels under him, fighting with the devil and his angels (Rev. 12:7). He appears especially charged with the defence of Gods ancient people. The ministry of angels with their allotment to various charges already referred to under chap. 10. Michael, as the chief of the angel princes, and especial intrusted with the defence and care of Israel, naturally introduced in this their final conflict with the powers of this world, under the leadership of one whose coming is after the working of Satan with all power and deceivableness (2Th. 2:9), and against whom, with his mighty force, it might seem impossible that Israel should be able to stand. Quite in accordance with the economy of Gods providential government of the Church and the world, to employ angelic agency for the accomplishment of His purposes, whether of mercy or of judgment. In what particular manner Michael executes the charge committed to him on this occasion, it is not for us to inquire. An angel smote in one night a hundred and eighty-five thousand Assyrians that lay encamped about Jerusalem. The stars in their courses fought against Sisera. In a thousand ways of which we have now no conception the angelic agents fulfil their ministry.
[344] Michael. Regarded by Calvin and some others of the older commentators as Christ Himself. So Hvernick interprets the text of the first appearance of Christ. Most understand Michael to be the archangel. Dr. Cox thinks that the standing up of Michael for Daniels people corresponds with the going forth of Him who is called Faithful and True upon the white horse; the trouble here predicted agreeing with the mighty overthrow of the Antichristian powers, who are to be cast into the lake burning with brimstone, as there represented. Brightman thinks Michael to be some certain angel, whose ministry the great Prince will employ in that battle.
III. The results of the deliverance. The deliverance, in the first instance, was one from the sword of Antichrist and his infidel host. It is also the deliverance of Israel from their last oppressor, and the termination of that captivity under which, in consequence of their unbelief and rejection of their divine King and Saviour, they had lain for so many centuries, as the curse which their fathers who crucified their King called down upon themselves and their children. The time of their rejection by God, and their scattering and crushing under the hand of the Gentiles into which they had been delivered, will now come to an end. The seven times of punishment that were to pass over them for their sin will now have expired. The time to favour Zion, even the set time, will now have come. He that had scattered Israel is now, according to the promise, to gather him. [345] The threatenings and the curses had in righteous judgment been executed, and now in like manner the promises made to their fathers were in unmerited mercy to be fulfilled also. The curse can now be removed and the blessing bestowed, because Israel, through the Spirit of grace and supplication poured upon them, will have penitently accepted their long-rejected King and Saviour. They will have been brought, with the veil removed from their hearts, to say in faith, Blessed is He that cometh in the name of the Lord, and their house is to remain no longer desolate. They are now to be betrothed in righteousness, and in judgment, and in loving-kindness, in mercies, and in faithfulness,to be betrothed for ever (Hos. 2:19-20). The blindness that in part overtook Israel as the result of their rejection of their Messiah, was to be taken away when the fulness of the times of the Gentiles should be come in, when all Israel should be saved. That time will now have come. The Deliverer was to come out of Zion to them that turn from ungodliness in Jacob, and to those who have looked on their once pierced Redeemer. That Deliverer now comes. He comes to turn away ungodliness from Jacob, and to graft the natural branches, broken off on account of unbelief, again into their own olive tree. The casting away of Israel for a time was the reconciling of the world; the receiving back of them again was to be to that same world life from the dead. [346] They are now to be restored to the high and holy position originally intended for them, as a kingdom of priests unto God in the service of humanity. [347] A mere external deliverance without this spiritual one would have left Israel but as they were. But now the new covenant is to be made with them, in virtue of which, while their iniquities are all forgiven, Gods law is put within their hearts and written indelibly on their minds by the Holy Ghost. That better covenant they accept when they look by faith on Him whom they pierced and mourn for Him, a covenant made through the sacrifice of the Son of God (Psa. 50:5).
[345] Auberlen remarks: The predictions contained in Lev. 26:31-45; Deu. 28:62-68; Deu. 29:22; Deu. 30:14; Deu. 32:15-43, concerning Israels apostasy and dispersion among the heathen, and then concerning their conversion and glorious re-establishment in the Holy Land, were not exhaustively fulfilled in the short decennia of the Assyrian and Babylonian exile, and in the troublous centuries of the restoration that followed those captivities. On the contrary, the curse lies even this day on the Jewish nation; and the promised restoration awaits yet its fulfilment and realisation. For him who believes in the fulfilment of prophecy, it is only necessary to read the words of Scripture in order to be persuaded of this. The great commentary on the history of revelation is given us in the miraculous preservation of the Jewish nation through all centuries to our time, while other nationalities are either destroyed or have mixed to such an extent with other nations, that they are disfigured to such a degree that they can scarcely be recognised,a preservation which is doubly miraculous; since Israel is dispersed in all countries of the earth, while other nations have their filed stationary residence.
[346] The conversion of Israel stands in a causal, and not merely temporal or chronological connection with the coming of Christ; and is succeeded by a new state of the world in which a new life, in a greater, more richly characteristic fulness of Spirit, will spread from the people of God to all the nations of the earth; and in comparison with which the life of nations, during the preceding ages, might be called death. The Apostle designates this new state of the world by the same expression which he uses when speaking of the regeneration of individuals, as life from the dead (Rom. 6:13, compare Eph. 2:5; Col. 2:13). As there is at present a regeneration of individuals, so in the future the life of nations, as such, shall be renewed: there shall be a world-regeneration. Quite in accordance with this is the expression used by our Lord when He denotes the new on or age Palingenesia, or the regeneration (Mat. 19:28); and by Peter when he designates it as the times of refreshing from the presence of the Lord (Act. 3:19-21).Auberlen.
[347] The people of Israel, says Auberlen, receives for all time the destiny to be the recipient and mediator of divine communications. Referring to Exo. 19:5-6, he says: Israel stands in the same relation to humanity as a priest stands to the nation; a mediator in the relations of humanity to God. Hereby the relations of Israel are fixed; not merely for the times of the old covenant, during which Israel did not even exercise his priestly office as regards the heathen; but for all times and forever. From the religious point of view, in their relation to God and Christ, as needing mercy and salvation, Gentiles and Jews stand on a perfect equality; the same righteousness is imputed to them; the same glory is given to them; they have the same participation in Christ, and by Him both have access to the Father in one Spirit. We see this also in the transfigured (or glorified) church, which consists of both Jews and Gentiles. But from the standpoint of the history of revelation, as regards the way in which God uses men as instruments to bring about the objects of His kingdom, the case is altogether different. From this point of view, Israel is, and ever shall be, the chosen people through which God executes His plans concerning humanity.
We may make one reflection. The deliverance in the text suggests the deliverance which every individual, whether Jew or Gentile, needs, and that which, procured by the Son of God incarnate for us, is freely held out to each in the Gospel; that with which no external deliverance is once to be compared, but of which Israels deliverance from their external enemies is a type. It is deliverance from the curse of a broken law from the deserved wrath of God, from the dominion of sin, from the power of Satan, and from the pains of eternal death. It is deliverance from a tribulation with which that of Israel under Antichrist, great as it will be, is only as a shadow; a tribulation from which, beyond a certain period, deliverance will be impossible. After death, the judgment. It is a deliverance, too, Which, like that of Israel in the text, places the subjects of it in the glorious position of kings and priests to God. This deliverance also, like that in the text, is experienced in looking through the Spirit of grace and supplication, believingly and penitently, on Him whom we too, by our sins and unbelief, have pierced, and, as penitents, washing our guilty souls in the fountain of a Redeemers blood, opened for sin and for uncleanness. That deliverance is freely offered in the Gospel. A believing, humble, hearty acceptance of it makes it our own. And it is to be accepted now. Behold, now is the accepted time; behold, now is the day of salvation.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CHAPTER TWELVE
VI. EPILOGUEDan. 12:1-13
a. TRIBULATION
TEXT: Dan. 12:1-4
1
And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
2
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
3
And they that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
4
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
QUERIES
a.
What is that time when Michael shall stand up?
b.
What is the time of trouble, such as never was . . .?
c.
Why order Daniel to seal the book?
PARAPHRASE
But take courage for during those troublous times of which I have just spoken, Michael, the prince guarding over Gods people shall interpose on their behalf. Now when the troubles of the faithful shall have reached unprecedented intensity, then shall be the time for Gods great deliverance to appear for all who are, in Gods book, truly of Israel. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise and believe God in these matters and who turn many of their brethren to righteous living will glorify God and shine like the stars forever and ever. As for you, Daniel, your job is about finished, so complete your prophetic writing and see that its authority concerning the things of the end of the troublous times is corroborated, for many shall search it through, and the understanding shall become great.
COMMENT
Dan. 12:1 AND AT THAT TIME SHALL MICHAEL STAND UP . . . Once again it is apparent to the careful exegete that this is contextually connected to the whole vision which was begun in chapter 10! If the reader would disregard, momentarily, the imposed chapter and verse divisions, and read chapters 10 through 12 as one unit, he would readily observe the continuity of purpose. It is also apparent from the phrase, the great prince who standeth for the children of thy people, that the same subject, namely, Gods providential protection of His people in a time of exceeding affliction by heavenly warriors, is still under consideration from chapter 10.
The holocaust of human suffering under Antiochus IV and its termination is still the primary revelation being made to Daniel, for in the termination of this convulsion shall be the sign that the age of the Messiah or the eternal kingdom of God (ch. 2, etc.) is beginning to rise on the horizon.
That there shall be a time of trouble, such as never was . . . is no exaggeration! The troubles that came upon the Hebrew people under the persecutions of Antiochus IV probably surpassed any that the Hebrew nation, or any other nation for that matter, had ever experienced. The Lord Jesus spoke of the Roman tribulation of 70 A.D. in the same terms, and that later prophecy was no exaggeration, either!
Further, at this time of the end of their tribulations which shall signal the time for establishing the predicted eternal kingdom of God (ch. 2, etc.), all those who were true Israelites, enrolled in Gods book would be delivered. In other words, the predicted deliverance of Dan. 9:24-27 would be accomplished. It does not mean, necessarily, that certain pious Jews in the days of Antiochus IV would be saved from death by the Maccabean heroes. There were many faithful written in the book long before Antiochuss time (cf. Moses, Exo. 32:32; Heb. 11:4-40), who were delivered by that which was accomplished in fulfillment of Dan. 9:24-27;! as well as all the millions of Christians since the substitutionary death of Christ who have been delivered by it. The death of Christ was efficacious for all men of God who, by their faith, either looked forward to Gods undeserved grace or look backward toward it (cf. Rom. 3:21-26; Heb. 9:15). Even Abraham saw the Messiahs day, by faith, and rejoiced (cf. Joh. 8:56)!
Dan. 12:2 . . . AND MANY OF THEM THAT SLEEP IN THE DUST OF THE EARTH SHALL AWAKE . . . There are two interpretations of this passage, both of which would be acceptable in our opinion. (a) It was primarily to refer to events that would occur in the time of Antiochusto the arousing of many to defend their country, as if called from the dust of the earth, or to their being summoned by Judas Maccabeus from caves and fastnesses, and to the honor to which many of them might be raised, and the shame and contempt which would await others. This primary, figurative meaning, at the same time, was intended, typically and prophetically, to teach the literal and final resurrection from the dead. Perhaps it was the angels intention to bring this final resurrection into view, even though secondarily, in order to focus the thoughts of the pious onward, far beyond the troubles and the triumphs in the days of the Maccabees, to the time when the dead should arise, and when the retributions of eternity should occur. There are a few places in the O.T. prophets where a resurrection is spoken of in figurative terms with a possible double reference (Isa. 25:6-12; Isa. 66:18-24; Hos. 6:2, etc.) (b) Or, what seems more likely to us, the angel, passing in rapid succession from the time of trouble in the days of Antiochus (Dan. 12:1), to the end of that time and deliverance as predicted of the Messiah in Dan. 9:24-27 (Dan. 12:1), to the final resurrection of the dead (Dan. 12:2), has done what we call shortened perspective (see our comments in Minor Prophets, College Press, pg. 32). Widely separated events (often times separated by many centuries) are spoken of in unseparated succession in the text. Two successive verses in the same chapter may be divided by 700 unspoken centuries (such as between Joe. 2:27-28)! It is evident that the O.T. clearly teaches a doctrine of the resurrection of the just and the unjust, literally and bodily! Granted it is veiled and sparselife and immortality was not brought to light until the Word became flesh and dwelt among us, The reason for unspoken centuries between the days of the prophets and the final consummation is spiritual immaturity. And this is no surprise for the apostles found spiritual immaturity a hindrance to apprehension of the profound things of God even in N.T. times!
We believe, therefore, the angel is referring directly and literally to the final resurrection of the just and the unjust at the consummation of all thingsthat the angel skipped over untold centuries of time between the Messiahs accomplishment of deliverance (Dan. 9:24-27) and His Second Advent. The aim of the angelic revelation is the birth of hope in the hearts of the people of God when they should be undergoing the persecution predicted. There was no need to explain in detail all of history that should transpire between the Christ and the consummation (any more than there is a need for such detail today).
Dan. 12:3 AND THEY THAT ARE WISE . . . This reminds one of the closing verses of Hosea (Hos. 14:4-9, esp. Hos. 14:9). The wise, those who fear the Lord (Psa. 111:10), will understand what the angel has revealed to Danielthat those who remain faithful unto death in the midst of persecution for the sake of Gods glory will be delivered at the final judgment. They will shine with the glory of God which they have inherited. They will be precious jewels in the treasury of God! Their wisdom will also include an urgency in turning others to righteousness in those troublous times as well as turning many succeeding generations of believers to righteousness by their example.
Dan. 12:4 . . . SHUT UP THE WORDS, AND SEAL THE BOOK . . . As is evident from our paraphrase of this verse, we believe it does not command Daniel to hide the prophecy. The angel has disclosed all that God wishes to be revealed. Daniel is commanded to discontinue writing and to insure that what has been thus far revealed is confirmed or authenticated as a revelation from God. In spite of the fact that nothing more is to be revealed, those of future generations, when these prophecies are being fulfilled or after their fulfillment, much more (knowledge shall be increased) will be understood about their place and their message as it relates to the entire scheme of Gods redemptive work on the earth. Lange comments, many shall search it through, and the understanding shall become great. Barnes comments, by diffusing information, and by careful inquiry, those of coming ages would obtain much clearer views on these points; or, in other words, that time, and the intercourse of individuals and nations, would clear up the obscurities of prophecy. It may mean that in future times when the apostles and all Christians ever after run to and fro as missionaries in all the earth preaching the gospel of Christ, the fulfillment of these predictions of Daniel would be understood; or as the prophecies of Daniel were used to confirm the truth of the gospel, more power would be given its proclamation and knowledge of the Father and His Son would be increased. One is reminded of the magi from the East who came to worship the king of the Jews!
The time of the end has been thoroughly discussed in this section. It is the same time of the end referred to throughout Daniel 9 through 12the end of the troublous times and the nearing end of the O.T. dispensation and the nearing establishment of the eternal kingdom of God. It is not the end of all timethe Second Advent of Jesus Christ. Daniel did not mean that the prophecies of his book were to be hidden all through the Christian dispensation and reserved for fulfillment and understanding in some far distant future millennium (see Rom. 15:4; 1 Corinthians 10; 1 Corinthians 6; Luk. 24:26-27; Luk. 24:24-44, etc.).
QUIZ
1.
Who is Michael and where is he mentioned otherwise in Daniels book?
2.
When shall the people of Daniel be delivered? (Dan. 12:1)
3.
What is the meaning of the prediction about the resurrection in Dan. 12:2 and how does it relate to circumstances in the time of Antiochus IV?
4.
Who are the wise?
5.
How is Daniel to shut the book and seal it?
6.
How is knowledge to increase in relation to Daniels prophecies?
Fuente: College Press Bible Study Textbook Series
XII.
(1) At that timei.e., in the times spoken of in Dan. 11:45, previous to the overthrow of the king. During the tribulation which precedes his overthrow, Michael (see Dan. 10:13) comes to stand up in aid of the people.
A time of trouble.This is the tribulation spoken of in Matt. in Mat. 24:21-22, which follows, as it does in the Book of Daniel, the wars, rumours of wars, and uprisings of sundry nations. (See Mat. 24:6-7.) It should be observed that the mere presence of Michael does not avert the times of trouble. He helps Gods people during the time of their trouble. On the mode in which the intensity of the tribulation is described, comp. Jer. 30:7.
Written in the book.Comp. Dan. 7:10; Php. 4:3; and see Note on Exo. 32:32.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. For Michael see note Dan 10:13.
At that time This is, “in the time of the end,” so often referred to. (See Dan 7:26; Dan 8:25; Dan 11:35; Dan 11:40.) After the destruction of this arch enemy of the saints Daniel, now seemingly for the first time, gets a glimpse of another time of trouble before the final consummation of joy. (See notes Dan 11:45; compare Mat 24:21.) Michael is still Israel’s heavenly helper (Dan 10:21), which is in itself sufficient proof that ultimately Israel shall be delivered. The close connection between the historic affliction and the Messianic triumph is natural in all prophecies. Dr. Terry calls attention to the glorious picture, Isa 4:2-6, which immediately follows the ruin of Judah and Jerusalem and to the “magnificent prophecy” of the coming Messiah (Isaiah 11), which is connected as clearly as possible with the overthrow of the Assyrian invader (Isaiah 10), and adds, “In such visions of the future no note is made of times that may intervene between the catastrophe and the final triumph, but the two opposite pictures are made to stand out so conspicuously in their main features that all else is for the time lost sight of.”
Every one that shall be found written in the book This thought, of a book in which Jehovah has carefully inscribed all the names of the righteous, meets us several times in Scripture (Exo 32:32; Psa 69:28; Mal 3:16; Rev 13:8). It was probably also familiar to the Babylonians, as it was certainly to the Egyptians. Professor Jastrow has shown the close connection between the zag-muku Babylonian festival and that held on the Jewish New Year: “On this day, according to the popular Jewish tradition, God sits in judgment with a book before him in which he inscribed the fate of mankind.” So Marduk during the festival zag-muku ( resh shatti) exactly equivalent to the Jewish Rosh-hash-shana (New Year) makes his decrees for the whole year while the gods stand solemnly about him ( Religion of Babylonia, pp. 681, etc.).
Fuente: Whedon’s Commentary on the Old and New Testaments
The Destiny of The Righteous and The Unrighteous ( Dan 12:1-4 ).
‘And at that time will Michael stand up, the great prince who stands over the children of your people, and there will be a time of trouble such as never was since there was a nation, even to that same time. And at that time your people will be delivered, every one who will be found written in the book.’
‘At that time –.’ This refers back to Dan 11:40-45. While the horn, the little one, is rampaging around the known world, Michael, the great prince of angels allocated to watch over God’s people, will be ‘standing over them’, ever on the alert to watch over them and protect them. Michael is one of only two angels mentioned by name in Scripture. He is described by Jud 1:9 as an archangel, and in Revelation he leads God’s army of angels (Rev 12:7). His part is to deal with the activities of the evil angels who seek to control the world, and to intervene to prevent their final misuse of the people of God. There is never any thought of praying to such angels.
‘And there will be a time of trouble such as never was since there was a nation, even to that same time.’ Compare Jer 30:6-7. This is the end of the world as we know it. No future is conceived of for the earth as it is, apart from that faced by the resurrected ones, and the ‘delivered’, which is in the everlasting kingdom (Eze 37:25-28). This time of trouble is in direct contrast with Mar 13:19 and parallels, which speak of the great tribulation of the Jews at the time of the destruction of the temple by Titus in 70 AD and its aftermath (Mat 24:21), and which see both a past and a future, the latter revealed by the words ‘nor ever shall be’ (missing from Daniel).
This time of trouble is different from that one, in that this one is final and is not said to be localised, although it too has in mind invasion and warfare, and the activities of Satan. But this one occurs at the end time against the people of God. On the other hand there is no suggestion that it is necessarily worldwide. It is simply indicating that at that time there will be intense trouble which the people of God will also face. It is concerned with how it affects God’s people.
‘And at that time your people will be delivered, every one who will be found written in the book.’ This phrase is very important. ‘Deliverance’ is now described. For those who have died it is by resurrection to the everlasting kingdom. For the living it means full deliverance, and again entry into the everlasting kingdom. In the end it refers to all who are God’s. The intensity of suffering will be followed by the intensity of blessing.
For Daniel this is the final climax to which the book has been leading. The idea here is of final deliverance, the result of the final smiting by the heavenly stone which fills the whole earth (Dan 2:34-35), the result of the son of man receiving His kingdom and entering into His glory (Dan 7:14), and the result of the saints of the Most High receiving the everlasting kingdom (Dan 7:27). He does not enter into detail of how unbelievers will be dealt with, apart from those described in Dan 12:2. He sees only the final glory of God’s people, and their final deliverance.
The Old Testament knew of no heavenly realm for men and women. The concept had not yet developed. That is why it had continually to depict the everlasting future in terms of this earth. It knew no other. But regularly the wording went beyond anything possible on this earth, having in view ‘new heavens and a new earth’ (Isa 65:17). This is the only thing that makes sense of the whole picture. It should be noted that there is no suggestion here of a ‘millennial’ kingdom’. For Daniel the ultimate has been reached.
Note also that only those ‘written in the book’ will find deliverance. It clearly therefore does not simply mean the Jews, for they are not all ‘written in the book’, it means all of God’s true Israel. They are the only ones who enjoy final deliverance.
‘Your people.’ Daniel would here think of the remnant of the people of Israel who would prove faithful to God, although he was not aware of how God would expand that Israel. For the New Testament makes clear that that remnant of Israel was increased by all who came to Christ and in Him became members of the true Israel (Gal 6:16; Jas 1:1), fellow-citizens with ‘the saints’ (Eph 2:19). They too were built into the living temple which was God’s dwelling place (Eph 2:19-22) and were accepted as true sons of Abraham (Gal 3:7; Gal 3:29). They were grafted in to the olive tree (Rom 10:17), and the bad branches removed. The Bible sees the true church as the true Israel. Israel’s future is the true church’s future, and vice versa.
‘Written in the book.’ This book is the record of the righteous (Psa 69:28; Mal 3:16 see also Psa 139:16). Jesus said to His disciples that they should rejoice because their names were written in Heaven (Luk 10:20). It is to be differentiated from the book of the living, which was simply a record of those alive who were reckoned among the people of God (Exo 32:32; Psa 69:28 compare Isa 4:3; Eze 13:9; Rev 3:5), from which names could be blotted out if they proved unworthy. It can be more compared with the Lamb’s book of life, the record of those chosen and redeemed by God through Christ, from which no name could be blotted out (Rev 13:8; Rev 20:15; Rev 21:27). (But we must remember that these are all symbolic descriptions and not particularise too much).
Fuente: Commentary Series on the Bible by Peter Pett
Dan 12:1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
Dan 12:1
Dan 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
Dan 12:2
Dan 12:2, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”
Joh 5:28-29, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
Act 4:2, “Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.”
Act 24:15, “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.”
Heb 6:2, “Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.”
There are a number of Scriptures that refer specifically to the first resurrection of the just.
Joh 11:24, “Martha saith unto him, I know that he shall rise again in the resurrection at the last day.”
Rom 6:5, “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:”
1Co 15:20-23, “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.”
1Co 15:42, “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:”
Php 3:11, “If by any means I might attain unto the resurrection of the dead.”
1Th 4:14, “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”
Heb 11:35, “Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:”
Rev 20:5-6, “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”
There are a number of Scriptures that refer specifically to the second resurrection of the unjust.
Rev 20:12-14, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death.”
Dan 12:3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
Dan 12:4 Dan 12:4
Dan 12:5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.
Dan 12:5
Dan 12:6 And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Dan 12:6
Dan 12:7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Dan 12:8 Dan 12:8
Mat 24:3, “And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?”
Fuente: Everett’s Study Notes on the Holy Scriptures
Glorification: The Coming of Christ (Daniel’s Private Visions) – There are two main divisions to the book of Daniel. Daniel 1-6 is primarily narrative material and emphasizes Daniel’s ministry to the kings of Babylon and Media. In these passages he interprets two dreams and the writing on the wall for two kings. This division as well contains three stories of the captivity and persecution of Daniel and his three friends. However, the visions recorded in Daniel 7-12 were not for the kings. Rather, they are a collection of private visions of apocalyptic in nature that Daniel received from the Lord regarding the Time of the Gentiles and the Last Days. They were not delivered to the kings under whom he served, but were initially private in nature. Their emphasis is not on the nation of Israel; but rather, upon the fulfillment of the Times of the Gentiles. The fact that the first section was written in Aramaic and the second section in Hebrew suggests that there were initially two different intended recipients. The Babylonian Jews would have found comfort in both divisions as they saw the sovereign power of God at work in their midst and as they understood by prophecy that God had not forsaken the nation of Israel. Note that this second section has been arranged in chronological order independently of the first section’s chronological arrangement.
Daniel 7-12 is a collection of private visions given to Daniel concerning the future glorification of Jesus Christ and His children and the Great White Throne Judgment of the nations. The redemptive role of Jesus Christ is clearly predicted as the Son of Man comes upon the clouds and approaches the Ancient of Days (Dan 7:13) and He establishes the everlasting Kingdom of Heaven (Dan 7:14).
Fuente: Everett’s Study Notes on the Holy Scriptures
The Vision of Future Wars Up Until Christ’s Second Return (535-534 B.C.) Dan 10:1 to Dan 12:13 records Daniel’s most lengthy vision about the future wars between the kings of the North and the South. The traditional interpretation of this lengthy vision is that it represents a conflict, first between Persia and Greece, and then between two kingdoms that rise up out of the Grecian Empire, the Seleucid Empire of Syria and the Ptolemaic Empire of Egypt (Dan 11:4-20). History records the many battles that took place. The continual wars that took place between these two powers deeply affected the Jewish people since they were situated between them. Their land would be taken and retaken in these ongoing conflicts and battles, causing many problems for them. These conflicts are believed to carry on until the time of the death of Antiochus Epiphanes, a great enemy of the Hebrew people. In Dan 11:21-35 we are given the description of Antiochus Epiphanes and his violent acts against the Jews.
Many scholars suggest that Dan 11:36-45 refers to the antichrist figure that will arise during the Tribulation Period, whom Paul calls the Son of Perdition. Within this context, the king of the North would refer to Gog and his army that surrounds Jerusalem during the Battle of Armageddon, as described in Ezekiel 38-39.
At this point the vision comes to a close with a few brief remarks about the last times and the coming of the Lord and the final Day of Judgment. Thus, the first few verses of Daniel 12 tell us that this is a time of trouble, which we now call the Tribulation Period. It makes a brief refer to the Rapture of the Church and the Great White Throne Judgment.
This lengthy vision that Daniel is given takes biblical prophecy up to the Second Coming of the Messiah when the “Times of the Gentiles” will come to an end. Thus, we see how the book of Daniel deals with prophecies limited to the Times of the Gentiles.
Outline – Note the proposed outline by William MacDonald regarding this interpretation: [123]
[123] William MacDonald, Daniel, in Believer’s Bible Commentary, ed. Arthur Farstad (Nashville: Thomas Nelson Pub., 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Introduction.”
1. Introduction of the Vision Dan 10:1-9
2. Prophecies of the Immediate Future Dan 10:10 to Dan 11:35
a) Greece’s Conquest of Medo-Persia Dan 10:10 to Dan 11:3
b) The Decay of the Grecian Empire Dan 11:4-35
i) The Wars between Egypt and Syria Dan 11:4-20
ii) The Reign of Antiochus Epiphanes Dan 11:21-35
3. Prophecies of the Distant Future Dan 11:36 to Dan 12:13
a) The Antichrist Dan 11:36-45
b) The Great Tribulation Dan 12:1-13
Fuente: Everett’s Study Notes on the Holy Scriptures
The Deliverance of the Lord’s People
v. 1. And at that time, v. 2. And many of them that sleep in the dust of the earth shall awake, v. 3. And they that be wise, v. 4. But thou, O Daniel, shut up the words and seal the book,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Dan 12:1-13
THE LAST THINGS.
Dan 12:1
And at that time shall Michael stand up, the great prince which standsth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. The rendering of the Septuagint is “And unto that place shall come Michael the archangel, who standeth over () the children of thy people; that day shall be a day of affliction, such as was not from the day when they were [presumably the Jews as a nation] till that day, and in that day every people shall be exalted whose name is found written in the book,” reading instead of . Theodotion’s rendering is, “In that time shall stand up Michael, the great prince that standeth for the children of thy people, and it shall be a time of affliction such as there has not been since there was a nation upon the earth till that time: in that time shall thy people be saved, every one who is written in the book.” The Peshitta rendering is, “At that time shall stand up Michael, the great angel who is overseer over the children of thy people, and it shall be a time of affliction such as has not been from the days of eternity; there shall be delivered of the children of thy people every one who is found written in the book.” The rendering of the Vulgate is in close agreement with the Massoretic text. The difference in the first clause between the text of the Septuagint and that represented by the Massoretic text and that of the versions which follow it is of importance. It is hardly possible to suggest any Hebrew word for the place which can have been suggested by , the word used here for “time.” Both versions of the clause look like attempts to supply a link of connection which was awanting in the text before them. This supports our idea that the eleventh chapter is mainly an interpolation. It would seem that the Septuagint translator had before him a text having some derivative possibly of , perhaps in the passive of the pilpel, which has no extant example. And at that time. The connection would naturally imply the time of the destruction of the oppressorthe king of the south. When he was cut off “without a helper” would be a time one would expect of joy, not of affliction. It may refer to the coming of the oppressor from Egypt with “great rage.” If that produced the great affliction, what is the result of Michael’s standing up? It seems as if the connection here were hopelessly broken; some dislocation has occurred. Michael the great prince which standeth for the children of thy people (see Dan 10:21). “Thy people,” this pronominal suffix only occurs once in the previous chapter, in the fourteenth verse, in a clause that does not harmonize with the contexta clause that we think is a portion of the missing vision of Daniel. Shall stand up. This, taken in connection with his function, means he shall come for the help of Israel. And there shall be a time of trouble, such as never was since there was a nation. This is certainly not what might be expected to result from Michael arising for the deliverance of the people of God. It certainly may be intended to explain the fact that Michael does “stand up.” But in the succeeding verses we have no account of special deliverance being given to Israel. The natural meaning of this would be that from the time that Israel began to be a nation there had not been such affliction. It might mean that never since there were nations had there been such a persecution. Father of these interpretations would be true. Never in the history of Israel had there been such a persecution, because the attempt to force the people to worship Jupiter was met by a far fiercer resistance than that which met Jezebel’s attempt to make Israel worshippers of Baal. The people were not then so permeated with love and honour to Jehovah as they were now. Further, there was more kindred between Baal-worship and that of Jehovah originally than between the latter and the worship of Jupiter. Baal means simply” Lord,” and Jehovah seems to have been worshipped under that title (Hos 2:16). A collateral proof of this is the fact that Saul named one of his sons after “Baal”Eshbaal (equivalent to Ishbosheth), 1Ch 8:3.3; and Jonathan also named his son from BaalMeribaal (equivalent to Mephibesheth), 1Ch 8:34. The plea might thus be advanced that Baal-worship was a revival of an ancient cult. Hence the persecution, severe as it was, would not be so severe as tinder Antiochus. Yet, again, the Greek intellect, keen and polished as it was, could persecute in a way more thorough and complete. If fiercer persecution for religious views could not have been at any earlier time in Jewish history, in no other country would there have been any persecution at all, because there would have been no resist-ante to the will of the monarch. Our Lord, in Mat 24:21, has this passage in mind, and uses terms borrowed from it to describe the sufferings to be endured by the Jews at the hands of the Romans. when Jerusalem shall be besieged and taken. It is to be observed that while in Daniel the comparison is only with the past, in Matthew there is added a reference to the future, “No, nor ever shall be.” Nothing, then, shall equal the appalling horrors of the siege and sack of Jerusalem. And at that time thy people shall be delivered. The mere fact of deliverance is mentioned, but the nature of the deliverance is not indicated there; cessation of persecution would not be deliverance, for only Israel was persecuted. The application of the phrases of our Lord have a totally different referencethe Jews perished, the Christians were delivered. There is here another evidence of dislocation. Every one that shall be found written in the book. There seems to be a faint reminiscence of this in Php 4:3, and a clearer in Rev 13:8. Although “books” is here referred to, and referred to also in Dan 10:21, yet the “books” are different. The “book” in the tenth chapter contains presumably an account beforehand of all that is to happen. This book is, so to speak, a register of the names of those who should stand through the fiery trial that was to try them and maintain their faithfulness. It is to be noted that the Septuagint makes this refer not to individuals, but to nations whose names shall be found written in the book. There seems nothing to justify such a reading.
Dan 12:2
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. The Septuagint rendering is, “And many that sleep in the breadth () of the earth shall arise, some to life eternal, and some to reproach, some to dispersion () and eternal shame.” These terms, “reproach” and “dispersion,” are different attempts to render (haraphoth), “reproaches.” The differences between the above and Theodotion are merely verbal; “dispersion” is omitted, , “dust,” is instead of , The rendering of the Peshitta is, “And many of those that sleep in the dust shall awake, some to life everlasting, and some to destruction and contempt of their friends for ever.” The Vulgate has a somewhat singular version of the last clause, “And many that sleep in the dust of the earth shall awake, some to life eternal, and some to contempt, in order that they may always see it (ut videant semper).“ Many of them that sleep in the dust of the earth. Sleep, as a symbol of death, is frequent, both in the Old Testament and the New: Psa 13:3; Job 3:13; for the New Testament, Act 7:20; 1Co 15:6. “Dust” is a common phrase for the grave: Job 7:21; Psa 22:30; Psa 30:10; Gen 3:19. The reference here is to those who are not only dead, but buried. The phrase translated, “dust of the earth,” literally means “earth of dust.” The phrase is so singular that Professor Robertson Smith has suggested that instead of reading ‘admath aphar, we should read ‘armath aphararam in Arabic meaning a “cairn” or “mound.” There is, however, as Professor Bevan remarks, no instance in Hebrew or Aramaic of such a word being in use. It is assumed that the reference here (Behrmann, etc.) is to the Jews alone; but for this assumption there is no justification. While, on the one hand, one cannot prove from this that others besides Israel shall partake in the resurrection; on the other, as little can we assert that “the Jews,” at the period when this verse was written, excluded all but Jews. We cannot deduce that” many” here excludes “all.” The idea suggested is rather multitudinousness. Shall awake, sores to everlasting life, and some to shame and everlasting contempt. This is a distinct reference to the resurrection of the body; it is those that “sleep in the dust” that shall thus “awake.” It is to be noted that at the resurrection the condition of each is fixed fraillyit is to “everlasting life” and “over-lasting contempt” This resurrection is individual, not national, as shown by the contrasted fates. The doctrine of the resurrection is thus clearly stated. There is no need to examine how much the Jews of the time of the Maccabees understood of this doctrine. Isa 26:14-19, as clearly as does this passage, proclaims the same belief. Eze 37:1-14 shows that resurrection was to the Israelites not such an incongruous or impossible idea as it was to the Greeks. But when is this? We might be led by the juxtaposition of this to the account of the sufferings of the Jews under Antiochus, to think that the writer believed the end of the world would take place immediately on the fall of Antiochus. But in the first place we must remember that we have not the vision given to Daniel; it has been replaced by the eleventh chapter. Further, the method of prophecy must be borne in mind. The future was made known in vision. If, as seems probable, distance in space from the apparent standpoint of the prophet represented distance in time from his actual or assumed chronological position, then, if the description of the vision proceeded from one side of the picture to the other, those things would be in close juxtaposition which were to be far removed from each other chronologically. Thus an astronomer may place in the same constellation stars inconceivably distant from each othernay, may even unite as one binary star two suns, the one nearer the earth than the other by thousands of millions of miles. So our Lord correlates the destruction of Jerusalem with the end of the world. Moreover, the misery endured by the Jewish saints under Antiochus was a type of the sufferings of the people of God of every age.
Dan 12:3
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. The rendering of the LXX. differs from this considerably, “Those who understand shall appear as the lights of heaven, and those that confirm my word as the stars of heaven for ever and ever.” There seems to be a difference of reading in the first clause. Instead of yazheeroo kezohar, there seems to have been yayraro kim’ooroth. The verb used in the Massoretic text means really “admonish.” The noun occurs only in Eze 13:2. In the last clause, instead of (harabbeem), “many,” the Septuagint has read (deboray), “my words.” It is difficult to account for the omission of the final unless from the likeness of to and )see Corpus Insc. Semit. characters) (see Corpus Insc. Semit.). Theodotion renders, “And they that understand shall shine as the brightness of the firmament, and certain from amongst the righteous as the stars for ever and ever.” The Peshitta rendering is somewhat paraphrastic, “Those that do good and are wise shall shine as the brightness of the firmament, and those who conquer many shall be lights, and arise as the stars of heaven for ever and ever.” The Vulgate is in close harmony with the Massoretic text. The versions are superior to our Authorized, in having “those that understand” instead of “those that be wise.” Bevan regards the wise here as the “teachers.” There seems, however, no reason for such a restriction. The reading of the Septuagint in the opening clause of the second member of the sentence is inferior, as confirming or justifying the words of Daniel or of God is a simpler idea than that of turning many to righteousness. Further, there is a difficulty of fixing who is referred to by the prenominal suffix “my.” Professor Fuller refers to Isa 51:11 for a parallel use of the hiphil of ; but there, as elsewhere, it means, not “turn to righteousness,” but “justify,” that is, “declare righteous.” Yet the connection between the two ideas is close, and the forensic idea can have no place here. Mat 13:43 represents a similar reward to the righteous.
Dan 12:4
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. The Septuagint rendering in the last portion of the verse is totally different from the Masserotic recension, which is correctly rendered in our English version, “And thou, Daniel, hide the commands and seal the book till the time of the end, till many shall rave violently () and the earth be filled with unrighteousness.” It is possible that (yeshooggoo), “were mad,” was read instead of (yishotetoo), “ran to and fro.” In the older script . was not unlike . Professor Bevan has suggested that instead of (haddath), “the knowledge,” the Septuagint translator has read (haraoth), “the evils,” and thinks that this gives the Septuagint Greek. Were one, however, to render the Greek back into Hebrew, that would not be the form the words would take. It may, however, be regarded as a paraphrase. Theodotion’s version is closer to the Massoretic, “And thou, Daniel, shalt guard (, (‘make a fence round’) the words, and seal the book till the time of the end, till many shall be taught, and knowledge shall be fulfilled.” Theodotion here takes as meaning, not “run to and fro,” but “peruse carefully.” The last clause somewhat justifies Professor Bevan’s suggestion: used to mean “fulfil” or “fill out.” The Peshitta renders, “And thou, then, Daniel, seal these commands, render silent, and seal this book till the time of the end, and many shall inquire, and knowledge shall be increased.” The Vulgate agrees on the whole with the Massoretic text. Shut up the words. The exact rendering of the words is “close up;” hence Theodotion’s rendering “put a rampart round,” the (satham), means generally “to stop up a well;” e.g. 2Ki 3:19; 2Ch 32:30; Gen 26:15. In Neh 4:1 (7) it is used of stopping the breaches in the wall; only in Eze 28:3 and Psa 8:1-9 (6) is the word rendered, even in the English versions, “hidden;” but even in these cases that is not the necessary or even the natural meaning of the woful. These remarks apply also to Dan 8:26. Seal the book. There is a question as to the force of this phrase. Does it mean, as Hitzig, Bevan, and the critical school generally maintain it means, that the book was to be hidden and concealed? This view, if correct, would certainly give a plausibility to the contention that the book of Daniel is the work of a falsarisu. We have seen, however, that the real meaning of the verb translated “shut up” is not “conceal,” but “to shut up” with the view certainly of hindering access to them, but not at all with the intention of concealment. So the “sealing” here does not necessarily indicate concealment, but rather the conclusion of the matter with further idea of confirmation. The oracles of God are regarded as a spring of water; if we follow the figure implied in the first word used, the flow is stopped now; so far as this message is concerned, nothing more is to be drawn from the fountain. But a fountain may also be sealed (see So Dan 4:12, “A garden enclosed, a fountain sealed”). In that case there is no idea of concealment. The book, then, of the prophecy is to be sealed against any change or addition. Even take the view of the critics, there is here no elaborate directions as to the concealment of the vision as we find in the case of the ‘Assumption of Moses.’ But further, we have no account of the finding of the book. Daniel was not like the ‘Assumption of Moses,’ the esoteric possession of a single sect, it was on the critical hypothesis soon known all over Palestine and Egypt. We know that the finding of the book of the Law in the reign of Josiah is narrated in 2Ki 22:1-20. and 2Ch 34:1-33.; but neither 1 Maccabees nor 2 Maccabees says a word about the finding of the Book of Daniel. Josephus also has no word of the discovery of Daniel, although he relates the finding of the book of the Law in the days of Josiah. There must have been no tradition of such a thing taking place, yet two centuries was not so long as to obliterate tradition. The sealing had metaphorical meaninga book sealed, though it was visible to the eye, and was not hidden awaycould not be read. If the key by which to interpret it is not granted, a book in cipher cannot be read (comp. Isa 29:11, Isa 29:12, “And the vision of all is become unto you as a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.” If the book were sealed that it could not be opened, the delivering of the book and the request to read it would be meaningless). Prophecy was delivered frequently in enigmatic language, and the meaning of it could only be grasped when circumstance supplied the key. To the time of the end. The end is not the end of the persecution of the days of Antiochusthat is already past; we have now reached the consummation of all things. Many shall run to and fro, and knowledge shall be increased. This is to be looked upon as a description of the last time, when circumstance shall remove the seal from the book. The translator of the Septuagint has been led away by the idea of the time as one of sorrow. The verb, however, translated “going to and fro” may be rendered, as it is by Ewald, as “to peruse.” The veil then shall be removed, the seals broken when men peruse the prophecy carefully, and knowledge is increased.
Dan 12:5
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. The versions do not require remark, save that the Septuagint and the Peshitta do not repeat “river.” The abrupt introduction of “two other’ is another proof that the long eleventh chapter, as we have it now, is an interpolation. We must go back to Dan 10:18 to get the person from whom these two mentioned are distinguished. The two new dramatis personae are, as Professor Bevan remarks, in all likelihood angels, and the river in question is the Tigris. In Dan 10:1-21. Hiddekel is nahar; here the word used is yeor, a word very often used of the Nile, but not exclusively (see Isa 33:21). Hitzig asserts that (y’or) is an Egyptian appellative, made by the Hebrews into the proper name of the Nile. The example just given disproves this statement, and from this false premise he deduces that the Book of Daniel was written in Egypt. They may be angels of countries. There seems nothing to justify the idea that Michael and Gabriel are the two here intendedthe word “other” excludes this. The reason of this introduction of two angels is, Professor Bevan thinks, as witnesses to the oath of the angel. But an oath, to be binding, did not need witnesses; e.g. when David sware to Jonathan, there were no witnesses. Another idea may be hazardedthe Tigris may be looked upon as the boundary of the East and the West; and the two other angels may be the angelic guardians of these two regions.
Dan 12:6
And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? The Septuagint renderingis, “And I said”reading instead of “to one clothed in fair linen (), which is above the water of the river”the last five words being omitted from the Syriac of Paulus Tellensis”When, then, shall the end be of these marvels which thou hast told me, and their purification?” The last clause, which does not represent anything in the Massoretic, is due to a confusion between , with which the next verse begins, and . Theodotion’s rendering is, as usual, closer to the Massoretic, “and he said to the man clothed in baddin, who was upon the waters of the river, When shall be the end of those marvels of which thou speakest?” Both the Greek versions insert “of which thou speakest.” The rendering of the Peshitta differs slightly, “And they said”a reading that one would be wishful to adopt if it had any probability in its favour”to the man clothed in beautiful apparel, who was standing above the waters of the river, Until when shall the end of these things be?” The omission of “wonders” is to be observed. The Vulgate follows the Septuagint in making Daniel the speaker, “And I said to the man clothed in linen, who was standing over the waters of the river, When shall be the end of these marvels?” And one said. Aben Ezra makes this one of the two who spoke. This suggestion is the most natural, only the sentence is singularly abrupt, and favours the idea that there is an omission here. The LXX. and Vulgate, as we have seen, read, “I said.“ While the reading is an easy one, it is, as Professor Bevan remarks, against the analogy of Dan 8:13. To the man clothed in linen. This man is mentioned in Dan 10:5, presumably Gabriel. Which was upon the waters of the river. The reference may be to Dan 8:16, where a voice comes to him from between the banks of the river Ulai. Here, not upon the waters of the river Tigris, but over them, was the appearance of the angel Gabriel. How long shall it be to the end of these wonders? One difficulty that strikes one is that there are no wonders foretold. That the rulers of Syria should war against the possessors of Egypt was not a marvellous thing. Professor Bevan, who holds that the marvels referred to are the events foretold, quotes Isa 29:14 as a parallel instance, but, though marvels are there mentioned, such marvels that all the wisdom of the wise should fail, etc; yet here nothing is told of the nature of these marvels. Had there been visions of symbolic animals, as in the seventh and eighth chapters, we could have understood these things being spoken of as marvels. The probability, then, is heightened that there have been omissions as well as insertions here. The time contemplated is the end, when judgment and resurrection are passed. It is, in fact, the question of the apostles (Mat 24:3), “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?”
Dan 12:7
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. The Septuagint essentially agrees with this. It omits “man” in the first clause; has “water” instead of “waters;” adds “God” as explanatory of “him that liveth for ever;” it renders “scatter the power” by “loose the hands.” Theodotion, while agreeing with the Massoretic text as to the first portion of the verse, differs very much in the end. He renders, “when the scattering is finished, they shall know these things.” There is, as will be seen, no reference to the “holy people.” His manuscript must have omitted “holy,” for the rest may be explained by a false division into words, being read The Massoretic reading is to be preferred. The Peshitta and Vulgate do not call for remark. When he held up his right hand and his left hand unto heaven. The lifting up the hand, in sign of making a solemn asseveration, is used of God himself (Deu 32:40), of Abraham (Gen 14:22), of the angel in the passage in Revelation founded on this (Rev 10:5). Here the fact that both right hand and left hand are lifted up to heaven gives greater solemnity to the act. And sware by him that liveth for ever. This title is ascribed to God in Dan 4:34 (31); also in Deu 32:40; the idea is involved in the name Jehovah (Yahweh). The relationship between the oath and the ascription to God, on whose faithfulness its fulfilment depended, is obvious, The fact that the “man clothed in linen” thus “swears” implies that in some way he is the source of the determination of the period. This notion is involved in the whole spiritual scenery of the Book of Daniel; the angels of the nations are the agents under God for carrying out the decrees of providence. That it shall be for a time, times, and an half. This is a space of time repeatedly used in the Biblical apocalypses (Dan 7:25; Rev 12:14). In Rev 11:3, the same period seems to be represented by twelve hundred and sixty days. In the present case twelve hundred and ninety days seem to be regarded as equivalent to the “time, times, and an half (Rev 11:11). The divergency of interpretation comes to its height here. A great number of interpretersnot merely those of the critical schoolmaintain that “time” here is a literal year, and the days of the succeeding verses literal days, and that the period in question is that between the desecration of the temple by Antiochus’s orders, and the setting up “the abomination of desolation” (1 Macc. 1:54), till the Jews were able to sacrifice once more in the re-consecrated temple (1 Macc. 4:52). This period, however, is only ten days over the three years from the 15th Casleu, 145 of the era of the Seleucids, to the 25th Casleu, 148. Or, if we take the date from the time that sacrifices to Jupiter began, till the re-establishment of the worship of Jehovah, it is then exactly three years from the 25th Casleu to the 25th Casleu. This period is not sufficient. Professor Moses Stuart gets over the difficulty by reckoning back from the cleansing of the temple to what he consider, the probable date of Antiochus’s entrance into Jerusalem on his retreat from Egypt. This, however, is arbitrary, as the eleventh verse makes the terminus a quo the setting up of the “abomination of desolation,” which occurred in 145, Seleucid era. Professor Bevan would reckon to the death of Antiochus. Of this event we only know it happened in 149, Seleucid era (1 Macc. 6:16). If the year began, as the Maceabaean reckoning seems to have been, with the month Nisan, it might be that approximately three years and a half was the time from the desecration of the temple to the death of Anti-ochua But the death of Antiochus produced but little change on the condition of the Jews. In the following year Lysias inflicted a defeat on Judas and besieged Jerusalem, and captured a portion of the city. To some extent we have anticipated our remarks on this text when considering Dan 7:25. There are, however, peculiarities due to the fact that Aramaic, not Hebrew, is the language used in that passage. (moed), here rendered “time.” is translated “congregation” most generally in the Peutatcuch. Sometimes it is “feast,” and sometimes it is “season;” but if the word here means a definite period of time, it is the only case in which it does so, and it is a word that appears several hundreds of times in the Scriptures. We admit that the enumeration of days which follows renders the assertion that moed means here a “year,” to some extent plausible, yet only plausible. But the next question arisesEven though we should grant that it means a year, are we to understand a literal year? We saw that the “weeks” of Dan 9:1-27. are not to be taken literally, but as weeks of years, in which each day stands for a year; the contention of the traditional interpreters has then a justification from analogy in taking a moed, if a “year,” to be one of three hundred and sixty or three hundred and sixty-five years. Not only is the extent of time indicated here extremely doubtful, but the terminus a qao is also. Although the writer of 1 Maccabees fixes the setting up the abomination of desolation, that is only his interpretation. Our Lord, on the other hand, refers it to the Roman conquest of Jerusalem, which was a vastly more thorough destruction than that inflicted by Antiochus. The meaning of this period is not fixed yet. When he shall have accomplished to scatter the power of the holy people. Professor Bevan would change the reading here, as from the order of the Greek words in the Septuagint he deduces that the order in the text before the translator was different from that in the Massoretic text. He would render, “When the power of the shatterer of the holy people shall come to an end.” Behrmann sees grammatical difficulties, but these are not cogent; but the argument for this change is weak. Yet we prefer, though with difficulty, Professor Bevan’s reading. It makes the connection much simpler to take this solution, as the end of all things is not the scattering of the holy people, but their building up. If we had any authority from the versions we should be inclined to read instead of , and insert before , and thus would wish to render, “From the breaking of the power of the scatterer of the holy people till all these things are ended.” This gives beth termini, but none of the versions gives any hint of such a reading. All these things shall be finished. As the resurrection is mentioned in the second verse, we might at once assume that this refers to the end of time; but Mat 24:34, compared with 30, renders this conclusion doubtful.
Dan 12:8
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? The Septuagint rendering differs in a somewhat singular way from the above, “And I heard and understood not, especially about this time; and I said, Lord, what is the solution of this word, and what are those parables?” These variations seem due to glosses and paraphrase. Theodotion is in complete agreement with the Massoretic text. The Peshitta differs only by inserting “Daniel.” The Vulgate renders the last clause, Quid erit post haec? “What will be after these things?” Daniel understood the words, but by hypothesis he did not understand the meaning of them. This exhibits the relation of the prophet always to the revelations givenhis faculty of understanding was totally independent of the receptive faculty by which he received the revelation. If we assume this as representing a fact, then all arguments which are grounded on the meanings which the prophet himself might see in his words are beside the question. Since he does not understand, he appeals to the angelic messenger, who had declared so much.
Dan 12:9
And he said, Go thy way, Daniel; for the words are closed up and sealed till the time of the end. The Septuagint omits the last clause, and completes this verse from that which succeeds, “And he said, Depart, Daniel; for the commands are veiled and sealed until many shall be tried and shall be sanctified.” Theodotion renders, “Come, Daniel, because the words are fenced and sealed till the time of the end.” The Peshitta and the Vulgate agree with the Massoretic. Go thy way, Daniel. This is a refusal to grant Daniel’s prayer, but in the refusal no condemnation of Daniel is implied. The oracles were sealed until circumstance broke the seal. The purpose of prophecy was not to enable men to write history beforehand. It is to be a sign that, recognized in its fulfilment, may afford evidence of the Divinity of the message or person to whom it referred. Closed up and sealed. This verse gives us the real meaning of these words. Daniel’s oracles were not concealed and sealed from being read, but because they were not interpreted they were not understood. For even to Daniel they are “closed up and sealed.” Till the time of the end. This is omitted, as may be seen above, from the Septuagint. Although this has a satisfactory meaning, yet it seems better to connect this verse more directly with that which follows.
Dan 12:10
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. As before observed, the Septuagint takes the first words of this verse and joins them to the verse preceding, omitting, however, one of the three stages of the process. The rest of the verse is, “And the sinners shall sin, and none of the sinners shall understand, and the wise shall attend.” The version of Theodotion is longer than the Massoretic, “Many shall be chosen and made white, and tested, and sanctified; and none of the transgressors shall understand, and the wise shall understand.” The additional stage is probably due to a “doublet.” The Peshitta rendering is, “Many shall be chosen, and made white, and tried; and the wicked shall do wickedly: and none of the sinners shall understand; but those that then do good shall understand.” The Vulgate rendering is, “And many shall be chosen, and made white, and tried as by fire; and the wicked shall do wickedly: and none of the wicked shall understand; but the learned shall understand.” It is to be observed that all the versions take the hithpael of and as if they were the passives of the kala view that shows the grammatical influence of the Aramaic dialects. This verse as a whole is paraphrased in Rev 22:11, “He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” Many shall be purified, and made white. If we keep strictly to the meaning of the hithpael, we ought to render, “Many shall purify themselves and make themselves white,” as the Revised renders. When men make a sincere effort after purity, then the Lord is ready to help them. Joh 7:17, “If any man will do his will, he shall know of the doctrine.” Then, when men were thus striving after purity, would the meaning of Daniel’s prophecy be made known. An age in which there is great religious fervour is never one in which men are conscious of prevailing goodness; on the contrary, it is one when men are conscious of prevailing evil in themselves and others. Hence the Book of Daniel could not have been written in the age of the Maccabees; by their very earnestness they would be conscious of moral and spiritual defects in themselves and others, and would not reckon their age one in which special revelations could be expected. Tried. The reference implied in the word used is trying by fireafter these saints have purified themselves they are tested by fire. But the wicked shall do wickedly. No amount of affliction will of itself produce purity. The northern tribes were oppressed by Hazael, but that did not work any change in them. The most striking example of this in all history is the siege of Jerusalem, The sufferings of the siege made the besieged more utterly lawless than before. Our Lord interprets a portion of this passage as referring to this siege. None of the wicked shall understand; but the wise shall understand. This again repeats the doctrine that effort after holiness is necessary to understanding God’s ways. The historical instance above cited proves the truth of the statement here. The Christians, who were the wise in the sense of those that considered and sought after God, understood the signs of the times, and left Jerusalem; but none of the wicked understood, and so perished in the fall of the city.
Dan 12:11
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. The Septuagint is, “From the time the sacrifice is taken away for ever, and the abomination of desolation is prepared to be set up, are a thousand two hundred and ninety days.” The translator must have had (olath) before him, and read it (olah), else he could not have translated hsilgnE:egaugnaL} “for ever,” and written “sacrifice” also. The Hebrew copyist, following the usage of Palestine, which makes “sacrifice” understood after “continual,” had omitted it in the text followed by the Massoretes. Theodotion’s rendering is, “From the time of the change of the daily sacrifice ( ) and the abomination of desolation set up (“given,” ) is a thousand two hundred and ninety days.” The Peshitta and Vulgate do not call for remarks. This verse is a veritable cruz interpretum. From the time that the daily sacrifice shall be taken away. This event is referred to in Dan 11:31. Whether the eleventh chapter is earlier or later is in our opinion scarcely doubtful. Also in Dan 8:11 we have the taking away of the daily sacrifice mentioned as one of the deeds of Antiochus. While the reference in Dan 11:1-45. and Dan 8:1-27. is to the action of Antiochus, it is not necessary to maintain that this refers to him; other oppressors might take away the daily sacrifice. This clause certainly seems to give the terminus a quo, but it is difficult to fix the date m question. Certainly from the fact that the words used here are used by the writer of the eleventh chapter to describe the actions of Antiochus, and that in 1 Macc. 1:54 there is also a similar identification, we might be inclined to take the event here mentioned as the starting-point of the twelve hundred and ninety days. But the acknowledged impossibility of fitting the days to the chronology militates against this view. And the abomination that maketh desolate set up. At first sight the reader is inclined to follow Wieseler, and regard this as a statement of the terminus ad quem. The grammatical difficulties against this view are forcible. Although , “from” and “to,” are sometimes used for , “from until,” it is rare, and the intrusion of , “and,” is strong against this interpretation. Yet it seems strange that two termini a quo should be assigned and no terminus ad quota. A thousand two hundred and ninety days. While this seems to be the same period as that reckoned in the seventh verse, “a time, times, and half a time,” yet it is not absolutely coincident. It is thirty days more than three and a half times the prophetic year of three hundred and sixty, and eleven days more than three and a half mean solar years. As we have already said, if we take the profanation of the temple, 25th Casleu, 145 Seleucid era, as our starting-point, it is impossible to fix any great deliverance or any event of importance which happened some three years and seven months after. Antiochus may have died seven months after the news arrived of the reconsecration of the temple; but we have no data. As above stated, the death of Antiochus wrought but little alteration in the condition of the Jews. If we regard the days as literal days, there is one period that nearly coincides with the twelve hundred and ninety daysour Lord’s ministry upon the earth. It is difficult to understand how our Lord’s commencing his ministry was the removing of the daily sacrifice. Yet in the “heavenlies” it might be so. Further, we sometimes reckon “from” a period to come, as we can say, “We are yetweeks from harvest, midsummer, or Christmas.” So the Crucifixion as the fulfilment of all the sacrifices of the Law may be regarded as their removal. Certainly in his crucifixion was the real abomination which maketh desolate set up. It suits the next verse. From our Lord’s crucifixion to his ascension there would be exactly forty-five days if, as is commonly believed, his ascension, as his resurrection, took place on a Sunday. This, however, is merely a thought thrown out. If we take the date indicated by our Lord, the war against the Jews, dating from Vespasian’s march to Ptolemais in the beginning of a.d. 67 to the capture of the temple and the cessation of the daily sacrifice (Josephus, ‘Bell. Jud.,’ 6.2. 1), is not far off twelve hundred and ninety days. From this to the final capture of the city is close upon forty-five days. If we, however, take a day for a year, then another series of possible solutions are before us, all more or less faulty. One has the merit of postponing the solution to a date still future. The capture of Jerusalem by the Arabs in a.d. 637 is made the starting-point; if we add to that twelve hundred and ninety years, we have a.d. 1927. The Mohammedan power may have fallen by that time; anything may have happened then. All these various solutions, all more or less unsatisfactory, prove that no solution is possible. If the fulfilment is yet in the future, circumstances may convey to us the interpretation. We must remember the vision was sealed to “the time of the end.” Professor Fuller suggests that Babylonian discovery may at some future date throw light on Daniel’s use of numbers.
Dan 12:12
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. None of the versions occasion any remark. Blessed is he that waiteth. It might be rendered, Oh the blessednesses of him that waiteth! This implies that forty-five days or years after the unknown event that terminates the twelve hundred and ninety days, another event of yet more surpassing interest, and fraught with yet greater benefit, shall occur. It seems most natural to regard this period as including in it that which precedes, though there is no grammatical reason why this period should not commence at the expiry of the twelve hundred and ninety days. In the latter case we are fully more at sea than before.
Dan 12:13
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. The Septuagint Version here differs considerably from the Massoretic, “Go thy way and rest, for there are days and hours till the fulfilment of the end; and thou shalt rest and arise to thy glory at the end of days.” Theodotion closely resembles the LXX. in his rendering of this verse, “But go thou and rest, for there are yet days and hours to the fulfilment of the end, and thou shalt arise in thy lot at the end of days.” The Pesbitta renders, “Go, Daniel, to the end, rest and arise at thy time at the end of days.” The Vulgate agrees with the Massoretic text. As to the additional clause which appears in the version of the LXX. and in Theodotion, Origen has appended the mark which indicates that these words were only found in the LXX; or, at all events, had nothing corresponding to them in the Hebrew text of his day. Go thou thy way. Daniel is dismissed in peace, without having his question answered. Before Daniel was a course, and on that course he was to go, without occupying his thoughts with this secret thing. There is no word for “way” in the Hebrew or in any of the older versions. Till the end. The versions transpose this clause with that which follows. “The end” is not naturally the end of Daniel’s life, for that ought to be “thy end;” still, the next clause seems to necessitate this. Hitzig would interpret the word qaytz as “goal” (ziel); but it is not the usual meaning of the word, and is not so used elsewhere in this passage. Professor Robertson Smith’s suggestion, that the word (qaytz) is due to a mistake of a copyist, who has inserted it wrongly, is worthy of consideration. For thou shalt rest. This is rendered by Hitzig, “und magst ruhig sein””and you may be at rest.” The fulfilment of the prophecy was fur a time long future, and Daniel need not disturb himself. Against this interpretation is the fact that the verb (nuah), here translated “rest,” never has the subjective meaning which Hitzig here attaches to it. The natural view is that of Ewald and most interpreters”rest” in the grave. And strand in thy lot at the end of the days. In Jer 13:25 “lot” is used for what is assigned by the judgment of God. “Standing in the lot” primarily suggests one taking possession of what has been assigned by Divine judgment. It is objected by Hitzig that the verb “to stand” does not mean to rise from the dead, which is true; but the connection necessitates this meaning, and as the idea of resurrection had not received theological definition, no technical word would have the exclusive claim to be used. Even now we do not always use “resurrection,” and in poetry rarely do. “The end of days” must mean the end of time after the resurrection.
HOMILETICS
Dan 12:2
The resurrection.
I. THERE WILL BE A RESURRECTION. For us the Jewish notion of a resurrection is equivalent to the idea of a future life.
1. The yearning for a future life is involuntary and apparently instinctive; the belief in a future life is almost universal amongst people in all degrees of civilization, and with all varieties of religion; the need of a future life for the execution of justice and the development of the hopes and promises of this life is such that we might expect a righteous God to secure it. Providence would be a mockery if it permitted the holiest aspirations of the most spiritual men of all ages and creeds to grow to noble fruits by feeding on one huge delusion (1Co 15:19).
2. In addition to these presumptions in favour of a future life, we have the following direct evidences:
(1) Scripture, backed up by the three of all that goes to prove its inspiration and truth, plainly teaches that there will be a resurrection, and this with a development of clearness and positiveness which is parallel to that of self-evidencing spiritual ideas.
(2) Jesus Christ taught the same. To reject this teaching, we must believe that our Lord was in complete error on one of the most fundamental doctrines of his religion (Mat 22:23-33; Joh 11:25, Joh 11:26; Joh 14:2).
(3) The fact of the resurrection of Christamply established on historical evidence which is irresistible when once the supposed presumption against it founded on the testimony of experience in regard to miracles, is balanced by the presumption in favour of it founded on grounds of moral and religious truthis one instance sufficient in itself to prove that there is a life beyond the grave.
II. THE RESURRECTION WILL RESULT IN A JUDGMENT AND DIVISION OF DESTINIES.
1. It will be an occasion of revelation. Men’s past history will be rehearsed, their secret thoughts exposed, their true character made known (Rom 2:16).
2. It will result in justice to all. Now we see justice hindered and delayed, so that the wicked often prosper and the righteous seem to fail (Psa 73:3). Then men will receive according to their deserts (Psa 83:17). To those, however, who have repented and sought forgiveness and newness of life in Christ, the justification will consist, not in their meritorious works, but in their faith in the grace of God (Rom 4:5).
3. The conditions of life thus brought about will be seen to be the natural fruits of the life on earth. The judgment will really only bring to light inevitable natural processes. Its results will be the development of natural lawthe fruit-bearing of character (Gal 6:7, Gal 6:8).
III. THE RESURRECTION WILL ISSUE IN TWO MAIN COURSES.
1. Eternal life. Life is the issue of godlinessnot indolent rest, nor selfish pleasure, but glad, restful living. This implies not only continued existence, but
(1) the exercise of faculties and energies;
(2) growth and developmentlarger being, increased knowledge, nobler activities (1Jn 3:2);
(3) nearer communion with God, who is true Life and the Source of all life (Joh 17:3).
2. Eternal shame and contempt. This implies sufferingspiritual, but most bitter. It is the. degradation of life as opposed to the fuller development of life in God’s people. This is more terrible than physical torture (Isa 66:24). Note:
1. It implies continued existencenot annihilationand also the preservation of conscience. The lowest degradation is where conscience is extinguished, and shame becomes impossible.
2. The eternity of the suffering implies, at least, its duration beyond any known bounds. Such a prospect is unspeakably awful, whatever the consideration of other aspects of truth may suggest in regard to the final issues of all punishment.
Dan 12:3
Stars of the Church.
Though all godly men will be called to eternal life at the resurrection, a special honour is reserved for those who evince practical wisdom in spiritual fruitfulness.
I. TRUE WISDOM IS SEEN IN SUCCESS IN “TURNING MANY TO RIGHTEOUSNESS?” The wise and those who are thus successful are plainly identified in the text.
1. True wisdom will choose this as the noblest work. Men have various aims, as pleasure, pecuniary gain, power, fame, rank, self-culture, etc. The noblest aim is to seek to do good to others, and the highest good we can do is moral good. Hence the mission of the spiritual physician takes the first place among all vocations. It is the most Christlike. The neglect of this work for the propagation of barren dogmas, the promotion of sectarian tenets, the extension of ecclesiastical influence, or the mere intellectual culture of theological notions, is a proof of folly. The wise man will see that the work of the Christian teacher is practical and spiritual rather than intellectual and theoretical. It is to persuade men to turn from sin to God and goodness (2Co 5:20).
2. True wisdom is requisite for the successful execution of this work. God has left this to be dependent on the zeal, energy, and wisdom of his Church (2Co 4:7). Wisdom is needed
(1) to detect the red needs of men, for spiritual diagnosis;
(2) to understand the spiritual truths of the gospel, in which are to be found the means of conversion to righteousness; and
(3) to choose the right way of approaching, teaching, and persuading men, that wise words may be spoken seasonably (Pro 15:23). This wisdom is a spiritual gift, which is to be sought in prayer (Jas 1:5).
II. THE WISDOM WHICH IS SHOWN IN SUCCESSFUL CONVERSION TO RIGHTEOUSNESS WILL BE REWARDED WITH PECULIAR HONOUR.
1. Though all true Christians will be saved from ruin, and blessed with the heavenly inheritance, all will not be equally honoured. There will be differences of rank and honour in heaven (Luk 9:17-19).
2. Though we shall not be received into heaven on account of our own desert, but through the free grace of God (Eph 2:8), our relative place and honour in heaven will be determined according to our merits (Mat 5:19). Indolent and selfish Christians must take a lower place than that of self-denying, diligent servants of Christ (1Co 3:14, 1Co 3:15).
3. The chief honour of heaven is reserved for those who have been wise in effecting the conversion of souls to righteousness. It is true that we are ultimately responsible for fidelity, not for success (Rev 2:10). But failure often arises from unfaithfulness. We have no excuse for not having the wisdom which is the free gift of God, and may be possessed by those who are humanly accounted foolish (1Co 1:21-24). Successful missionary work receives especial honour, because it requires the greatest self-sacrifice, faith, zeal, and love; because it secures the most important good for mankind; and because it glorifies God supremely.
4. This honour consists in shining brightness, as
(1) a public recognition of worthy service;
(2) the possession of true beauty and gladness of soul;
(3) the means of still directing and attracting others in the way of right (Mat 5:16).
Dan 12:4
Progressive knowledge of Scripture.
The treatment of one of Daniel’s prophecies which is here referred to may be applied to all the prophecies of the Bible, and to the higher truths of Scripture generally.
I. THERE ARE MYSTERIES IN ALL REVELATION, “The words are shut up” and “the book is sealed.” Revelation, while it clears up some mysteries, presents new ones. It is full of dark places, unfathomable depths, suggestions of endless truths.
1. All is not clear, because we cannot yet understand all; if it were made more clear, we might only misunderstand it and so fall into the error. Revelation is open to us only so far as we have capacity to receive it (Psa 109:18).
2. There is a Divine reserve, because we are not morally fit to use all truth (Mat 7:6). There are truths which we should degrade if we had not the spiritual capacity for the right use of them. This may apply to some questions concerning the ultimate destiny of man.
3. Some truths may be concealed for the present, because the special use of them is for some future time. Now they might only amuse our idle curiosity, and distract our attention from more practical concerns. At “the time of the end” they will do valuable service. This may be the case with revelations of the millennium.
II. REVELATION MUST BE SEARCHED IN ORDER TO BE UNDERSTOOD. “Many shall run to and fro,” traversing the book, and comparing its several sayings in order to see their full meaning. So must we do with Scripture (Joh 5:39; Act 17:11). There are truths so clear that the most foolish can understand them (Isa 35:8); and all men can practise them without hesitation (Hab 2:2). But there are large and deep truths which must be sought to be found.
1. When truths are thus obtained, they are better understood and more valued than when they are learnt without effort.
2. The very act of searching is a useful exercise of patience, zeal, and spiritual thoughtfulness.
3. Experience proves the success of this method of learning truth. The difficulties of Scripture attract thought. Scripture is a mine of inexhaustible treasure. Men run to and fro through it now more than they ever did, and its truths are fresher and brighter than ever (Mat 13:52).
III. THE KNOWLEDGE OF SCRIPTURE IS PROGRESSIVE. The knowledge is increased. Scripture repays the searching it calls for.
1. Experience increases the knowledge. History illustrates revelation. Providence explains Scripture. Thus gospel history explains the deeper spiritual truths of Messianic prophecy.
2. Our own spiritual growth leads to the increase of knowledge. Scripture contains more to the advanced Christian than it does to the young disciple of Christ (Joh 7:17).
3. The progressive life of the Church leads to enlarged knowledge of Scripture
(1) by accumulation of experience, thought, and study of the Bible;
(2) by the correction and mutual criticism of various minds in different ages;
(3) by improved methods of inquiry superseding the errors of patristic exposition and scholastic theology.
Dan 12:8
The end.
I. ALL EARTHLY THINGS HAVE AN END. This world is marked by change, All things are temporary and transient. But the order of change itself will change. The whole present system of life will pass away. Life is a process, a preparation, a series of changing events which is to end and give place to an entirely different order.
1. Pleasure will end; therefore live for higher interests.
2. Sorrow will end; therefore be patient and hopeful.
3. Temptation will end; therefore be brave.
4. The opportunity for work will end; therefore be diligent now (Joh 9:4).
5. This life will end; therefore be prepared for the life beyond.
6. This world will end; therefore take account of the other world in judging of the mysteries of present Providence.
II. WE ARE ALL CONCERNED WITH THE END.
1. Though the world passes away, we remain. The soul’s life outlasts all earthly things. It is therefore of great moment to us to be right for the end.
2. The end is the most important thing to be considered. We all work for ends. Passing things are used as means to obtain some end. We have not yet rest and satisfaction. We look for such blessings at the end of life (Mic 2:10).
3. The character of the end will determine our estimate of present things. We value the process according to our estimate of the result. If it is right, at the end the hard and dark questions concerning things as they are may be waved. “All is well that ends well” (Rom 8:28; 2Co 4:16-18).
III. THE END IS PARTLY HIDDEN, PARTLY REVEALED.
1. The principles of government which determine the end are revealed; the moral conditions of the end are made known. We cannot plead ignorance as an excuse for negligence. Enough is revealed to guide and urge us in the right way (Mat 7:13, Mat 7:14), and to cheer the Christian with boundless hope (1Co 15:24, 1Co 15:25).
2. The external condition, the detail of events, the destiny of individual souls, and the final issues of eternity, are not revealed. Therefore we walk by faith.
IV. THE END IS ALL KNOWN TO GOD. God knows the end from the beginning (Isa 46:10). It cannot surprise him. It cannot frustrate, but can only fulfil, his purposes.
1. It is foolish as well as wicked to expect to reach a happy end by opposing God’s ways, since the end is with him.
2. If we are fallowing in his ways, we need have no fear for the end. He will provide the best that infinite love can give (Joh 14:2).
Dan 12:13
In view of the end.
Daniel is the apocalyptic prophet of the Old Testament. To him, more than to any other man, were given visions of the vast future and the destined end of the present world. Such revelations must have made a deep impression on the man himself. The right use of that impression is here indicated.
I. IN VIEW OF THE END WE SHOULD LIVE OUR PRESENT LIFE QUIETLY, FAITHFULLY, AND PATIENTLY. The vision of the end is not to distract our attention from present duties, but rather to inspire us for them. The neglect of practical Christianity for millennarian speculations is contrary to the purpose of revelation. The idea that we must omit any earthly duty in order to be ready for heaven is a delusion. He is most fit to die who is most fit to live. He who does his work best here is most ready for his rest hereafter. And he who feels most truly the power of the world to come will serve most faithfully in the present world.
1. We should be simple and calm. The true view of the end is not disturbing and exciting, it brings before our mind visions of rest and peace, the anticipation of which should impart a quiet simplicity to our spiritual life.
2. “We should be faithful to our mission.“ “Go thy way”do not go out of thy vocation. Serve God there. Prepare fur the end in thy natural condition. If the end is thought of, it should inspire the more earnestness in present work, because
(1) this is a preparation for the end;
(2) we are cheered in this by the prospect of the end. We can walk with more energy and gladness if we know that in going our way we are nearing light and home and rest.
3. We should be patient. Daniel is admonished to go on his way till the end. This implies patience. He that thus “waiteth” is blessed (verse 12). We do not know when the end will be. We cannot expedite it. It is best that it should delay till God’s time. Since his time is best, impatience is foolish.
II. A SUFFICIENT REVELATION OF THE END IS GIVEN TO US FOR GUIDING OUR COURSE HERE ARIGHT. We need have no feverish anxiety about the future if we are truly Christian. Though there is much mystery, there is light for guidance and encouragement. This reveals important facts, viz.:
1. There will be restthe rest of the grave (Job 3:17), and the sleep in Jesus (1Th 4:14).
2. There will be a resurrection. Daniel will awake from the sleep of the grave to “stand in his lot” (verse 2). This is confirmed by the teaching (Joh 5:28, Joh 5:29) and example of Christ (1Co 15:12). Whatever may be the external conditions of the resurrection, the essential fact is life after death, with the possession of all our powers and faculties.
3. There will be a discriminating allotment of destinies in the future life. Daniel will stand in his tot. Every man will go to “his own place” (Act 1:25). The place is first determined
(1) by merit;
(2) by fitness;
(3) by the natural development of the future out of the present (Gal 6:7);
but finally assigned according to the righteous judgment and forgiving grace of God (Act 17:31),
HOMILIES BY H.T. ROBJOHNS
Dan 12:1-3
The shining of the clear and the converting.
“And they that be wise shall shine” etc. (Dan 12:3). Here are two types of humanity and two destinies. There is a likeness both in the types and in the destinies, such as we might expect from the parallelism of the text; at the same time, there are differences. The one type is in advance of the other; so is the Divine recognition in the one case as against the preceding. In the one case we have an attribute of soul, in the other an activity. The first is followed by a radiance like that of the open sky; the second, by a brilliance like to that of the stars.
I. THE CLEAR. Turn to the Hebrew, and it will soon be seen that the essential idea in the word translated “wise” is that of a clear eye with a clear outlook. Cleave to this idea, and let it determine our description of the character here set before us. In such a character:
1. The soul is clear. Not absolutely here on earth, but relatively in contrast with the former state. Transparent. Pure (Mat 5:8). No moral taint of such a kind as to destroy the vision of spiritual and eternal things (Joh 8:12).
2. The eye is clear.
3. The atmosphere is clear. (Eph 5:8.)
4. The objects of choice are clear. In time; in eternity.
5. The choice of means is clear. All the present is subjected to the future. Herein lies ever true wisdom.
II. THEIR SHINING. Perhaps the text refers mainly to the shining of immortality. We may bear in mind that the shining of the clear-seeing saintof the saint who is indeed a seeris not a question of time or place, of aeons or worlds, but one of character. The shining will then be here as well as there. How, then, does the saint shine? Of what sort is the radiance of the open day-sky? The light of the sky is:
1. Brilliant. No light in all the landscape can exceed the brilliance of the sky. No light in all the world of intelligence and morals can exceed that of saintliness.
2. Soft. No element of pain in it.
3. Diffused.
4. Victorious. Clouds may dim the face of the sky. So calumnies, misunderstandings, imperfections, failings, may obscure character. But the light shines through the cloud, and continues after the cloud has passed away.
5. Ministering. The sky is like an angel of God in the sweetness and beauty of its service. What relief to the sick and to the nursing, who out of their lattices watch for the morning! What cheer to the strong! What health! Sunlight is health. The sun arises with “healing in his wings.” So the “Sun of Righteousness.” So they that are like him. What power to work! The sky holds, as it were, the candle to every worker on earth. How we value dying daylight! So wistfully watch we the expiring radiance of the saints we love.
6. Borrowed. Not its own, but the sun’s. So the light of the saints is not theirs, but God’s.
III. THE CONVERTING. In order to preach truly and intelligently from this passage, the following points should be observed: “They that turn to righteousness” is the translation of a single word in Hebrewa verb, of the hiphil conjugation, participial form, plural number, construct case. The verb means “to be right or righteous;” in the hiphil conjugation, “to make one right or righteous.” Here, then, we have the activity of the saint, going forth in this form of instrumentally making men righteous, implying a turning away from wickedness, and doing this in the case of “many.” Turning the sinner to God, so as to be “justified by his grace,” would not exhaust the meaning; it goes beyond that, to the securing at least the elements of personal righteousness in him. How can we instrumentally convert?
1. By luminosity of life.
2. By word from the lip. Not necessarily a pulpit-word or a class-word, but a friendly word, and that of the simplest kind.
3. By unconscious co-operation with others. Henry Martyn never knew that he was the means of converting a single soul; but he translated the Bible into Persian, and prepared the way for others. “They that sow, and they that reap, shall rejoice together.”
4. By prayer.
5. By gifts of money sustaining the labours of others.
IV. THEIR BRILLIANCE. “As the stars for ever and ever.” Here we have some of the ideas we had before, but with variations, additions, and enlargements. Without becoming pedantic, we make use legitimately of the richer knowledge astronomical of our time. In the destiny of the active aggressive worker we have:
1. An intense brilliance. Strictly, daylight is more brilliant than the light of stars; for it obscures it by day, or rather outshines it. But this would not be the popular impression, and on that this Bible-text is based.
2. A diversity of splendour. “One star differeth,” etc. Not only the most eminent workers are to shine, but others in their proportion and degree.
3. A distinguishing separateness. Think of the distinctive glory of each worker. Here it is not difference of degree, but of type and kind; e.g. Martin Luther, George Fox, Madame Guyon, Elizabeth Fry, etc.
4. Yet oft a clustered glory. In appearance the stars congregate in clusters; in actuality are marshalled into systems. The fellowships of earth, of heaven. A unity of power.
5. A growing radiance with nearness of view. “‘Tis distance lends enchantment to the view” has no application here. The stars are suns whose magnificence dawns with our approach. So with the glorified and consecrated in the Church.
6. A ministration of light and heat and life.
7. A subservient splendour.
“For ever singing as they shine,
The hand that made us is Divine.”
8. A brilliance unlike that of the stars. Their light does now oft go out. The light of all may fade and die. But these saintly workers shine on “for ever and ever.”
Many motives to Christian service may be urged; but here behold its supreme attractiveness! Contrast with this that other destiny (Dan 12:2), “Shame and everlasting contempt.”R.
Dan 12:4-13
Precept and promise.
“But go thou thy way,” etc. (Dan 12:13). From Dan 12:4 to the end we have the epilogue to the last vision of the book. In the epilogue are many interesting matters, which will no doubt be developed in the Exposition. We here lay hold of the closing words of all, suggest them for homiletical treatment, and indicate their meaning. No more than this.
I. A PRECEPT. “Go thou thy way till the end be.” Here the old man of near ninety years is bidden to continue in the path of well-doing until death; for that is “the end” referred to.
II. PROMISE. Threefold. Of:
1. Rest. In the grave. After that long, toilsome, noble life.
2. Resurrection. : To rise up from the rest of the grave.
3. Inheritance; i.e. with the saints in light. “Lot” has primary reference to the inheritance of Israel in Canaan; and so secondarily to the antitype, Heaven.R.
HOMILIES BY J.D. DAVIES
Dan 12:1-4
Prophetic events in perspective.
Nature is full of types. The leaf is type of the tree. The dawn is a type of the resurrection. The same law that moulds the dew-drop moulded the earth. History likewise is full of types. The banishment from Eden is a type of exclusion from heaven. The redemption of the Hebrews from Egyptian bondage is a type of the redemption of the race by Jesus Christ. Both prosperous and adverse events in human history serve as types. This is the key to the present paragraph in Daniel.
I. RIGOROUS TRIALS FOR ISRAEL APPEAR IN THE VISTA OF THE FUTURE. Not only are great deliverances pre-announced, but great disasters also. It is thought by some persons that it is of no advantage to discern the approach of trial. But to be forewarned is to be forearmed. Every earthly battle is a symbol of the decisive battle between good and evilbetween Christ and Satan. The time of trouble which the angel predicted was a fitting type of the time of trouble which Jesus Christ predicted, viz. the overthrow of Jerusalem. Of each it might truly be said, as each arose to view, “it was a time of trouble,” such as had not hitherto been known.
II. SEVERE TRIALS BRING TO LIGHT SUPERIOR SOURCES OF HELP. Had it not been for the captivity and oppression of Israel, Daniel would not have fasted and prayed, and if he had not made his tearful appeal to God, he would not have known of the distinguished beings who were enlisted in Israel’s defence. When raised to the eternal home, we shall learn that trials had served on earth our highest good. They drove us near to God. They brought the revelation of his available help. Greater are our champions (if we are friends of truth) than all our foes. “The great Prince standeth for us.” Here is type again. Even the Fail shall result in greater elevation. Recovered holiness is a richer acquisition than unmolested innocence.
III. EVERY ACT OF DIVINE DELIVERANCE POINTS ONWARD TO OUR RESURRECTION AND ASCENSION. There is no room for question that the awakening and reappearance of the dead, referred to by the angel, was a resurrection of social and national life under Judas Maccabaeus. A new wave of life was to pass over the people. Those who had been long repressed, trodden in the dust, who had hidden in holes and dens for very life, then reappeared. In very similar language Ezekiel predicted that God would “bring his people out of their graves, and would lead them to their own land.” Yet this revival of life under the Maccabaean princes was type of a better resurrection. The language spoken to Daniel had both a near and a remote application. In its fullest signification it will be verified only in the great resurrection at the last day.
IV. RESURRECTION WILL SERVE TO MANIFEST CONTRASTS OF CHARACTER. A sudden accession of prosperity to a man is a good test of his worth or his worthlessness. With our present grossly material natures, it is comparatively easy to dissemble motives, feelings, and intentions before our fellow-men. But it is possible that the resurrection-body will be refined and transparent, so that angels and men may be able to see us through and through. What an incentive have we here to acquire sterling excellence of character! By-and-by no secrets will be permitted: will this be to us a joy or a grief? All varieties of character will be reduced to two. Minor distractions will be obliterated in view of the great distinction. Honour will be life; shame will be death.
V. DISTINCTIONS OF CHARACTER WILL MEET WITH DISTINCTIVE DESTINIES. For the present the coming destinies of men are, in part, concealed. But we may be quite sure that eventually every man will, like Judas, “go to his own place.” In all God’s arrangements there is admirable and exquisite fitness, and it shall be seen at last that character will gravitate to its proper destination. Those among the sons of men who are truly wisewho love and pursue wisdomshall gradually gain a clearness and brightness of soul. The hidden excellence shall be at length fully manifested; “they shall shine” as the clear lustre of the eastern sky. Wisdom, that has matured and ripened into benevolence, shall shine as the “stars,” and that perpetually.
VI. LARGER UNFOLDINGS OF THE TRUTH ARE RESERVED FOE THE FUTURE, In each succeeding age men have still to say, “We know in part.” It is, without question, best for us here that revelation should be gradual, and that attainments of knowledge should be secured by successive steps. It would be lavish waste (such as we see nowhere in God’s universe) if God should reveal at once to men all that he intends to make known on earth. The thing would be impossible. There must be an eye to perceive, as well as objects to be presented. We should be blinded with the excess of light. God reveals himself and his redemption through human as well as through angelic agencies. Though every prophet must be in advance of his contemporaries, in order to be a prophet; still he must not be greatly in advance. The stream of revelation must be stayed for a time; “the book must be closed and sealed.” Time is allowed to reduce known truth to practical advantage. In later times, teachers shall be multiplied, and truth, unfettered, shall spread through wider and wider circles. “Wisdom and knowledge shall be the stability” and the glory of future ages.D.
Dan 12:5-13
Certainty among many uncertainties.
Among many shifting factors in the great problem of human life, one factor at least is fixed, viz. that the interests of the righteous are secure. Their fate is linked to God’s. All events shall have but one effect on them. This is the granite rock that retains its stable glory amid the restless, seething sea.
I. IT IS A CONSOLATION TO KNOW THAT THE ANGELIC RACES ARE INTERESTED IN HUMAN WELFARE. As Daniel looked with a more intent gaze, he perceived other angelic forms in close proximity. So when God opened the eyes of Elisha’s servant, he saw a host of heavenly cavalry encircling his master. Devout research is ever well rewarded. The angels have not attained one common level of knowledge. They inquire one of another; become each other’s teachers and each other’s helpers. The same topics that interest good men interest angels also. The same impatience to penetrate future events, which men feel, angels also in some measure cherish. They especially take an interest in the Church of God. They sympathize with us in trial, persecution, and suffering. They desire to see God, in the progressive revelations of himself.
II. FORMS OF SOLEMN ASSEVERATION ARE EMPLOYED BY THE ANGELS TO GIVE US STRONG ASSURANCE. This illustrious angel raised himself to a particular posture, employed special gesticulation, and uttered a special form of words, with this one view, viz. to persuade his auditors of the authority with which he spake, and of the certainty that his words should be performed. Thus God commands his highest servants to accommodate themselves to human infirmities. Nothing on his part shall be wanting to enlighten and ennoble men. The eternity of God is pledged for the fulfilment of prophecy. As the eternal God lives, it shall be done.
III. OBEDIENCE ENLARGES THE CAPACITY TO RECEIVE, To hear and to understand are not identical. Perhaps we really understand nothing. We see not things as they are, but only as they are related to us. Feeling, affection, inclination, assist greatly the understanding. It is possible that God might tell us fully and lucidly the future course of this world, and still we might be only bewildered. It is the voice of fatherly kindness that says to his child, “Go thy way.” Perform all thy common duties. The future is “closed and sealed.” “A good understanding have all they that keep his commandments.” There is solid happiness for every man who can calmly wait the larger unfoldings of God’s will. Food for real hunger there always shall be; but provision for imaginary wants will not be forthcoming.
IV. TRIALS HAVE THE MOST OPPOSITE EFFECTS ON THE RIGHTEOUS AND ON THE WICKED. No amount or severity of outward trial is, in itself, competent to improve or soften men. “Though a fool be bruised in a mortar, yet will not his folly depart;” “Who can bring a clean thing out of an unclean?” The hottest fire of suffering cannot. Hence God saith, “Why should ye he stricken any more? Ye will revolt more and more.” Notwithstanding exile, bondage, defeat in war, desolations of every kind,” the wicked will still do wickedly.” The voice Divine at last will speak. “He that is filthy, let him be filthy still.” But the effect upon the righteous is the very reverse of this. The fire, that hardens clay, melts the wax. Not a few shall discover that the fire only removes the drossseparates vile elements from the sterlingand produces lustre and renown. Under this severe and searching discipline, true Israelites shall be purified and made whiter than snow. Purity of character shall bring with it greater clearness of vision; while, on the other hand, persistence in sin will tend to darken intellect more and more, until it shall be submerged “in the blackness of darkness for ever.”
V. LOSS OF RELIGIOUS ORDINANCES IS THE GREATEST OF EXTERNAL CALAMITIES. This is, in reality, a greater calamity than the desolations of a war or the ravages of a plague. God’s calculations of human epochs date from his withdrawal flora his temple. The suspension of the daily sacrificethis marks the commencement of an era. Men are wont to reckon epochs from the rise or fall of human dynasties. Not so God. His interest in human affairs centres in the temple. The profanation of the temple by setting up idol-worship therethis marks the opening of a dark and tempestuous day. This chastisement is a fitting type for a yet greater woe. The number seven has long time been a signature and symbol for perfection and rest; therefore the broken period of three times and a half betokens the very oppositedisquietude, turmoil, woe.
VI. ASSURANCE TO THE RIGHTEOUS OF PERSONAL AND PERFECT SECURITY. Whatever disasters shall befall the wicked, or whatever tempests may roll over the heads of the righteous man, this is certain”Thou shalt rest, and stand in thy lot at the end of the days.” This is a fixed and definite end, which the Divine Being has set before him, and every arrangement of Providence is adjusted with a view to this end. This is the inheritance which God himself has chosen for us, and secured by promise, oath, and blood. If Israel, in possession of the earthly Canaan, could sing, “We have a goodly heritage,” much more can the redeemed in heaven chant that joyous strain. The lot is already apportioned unto us. The Divine attributes are pledged to us for its enjoyment. No event, nor force, nor personal being, in the broad universe, can prevent the grand consummation, “Thou shalt stand in thy lot.” The kingdom has been prepared for us “before the foundation of the world.” “If children then heirs; heirs of God, and joint-heirs with Jesus Christ.”D.
Fuente: The Complete Pulpit Commentary
Dan 12:1. And there shall be a time of trouble When the Jews are to be restored, there shall be such calamities as the nations never before experienced since men were formed into civil societies. Tribulations are often mentioned in Scripture, as preceding extraordinary events, see Eze 30:2-3 and especially as ushering in the kingdom of God, whether that kingdom relate to the first or second advent of the Messiah. See Isa 8:22. Jer 30:7. Mat 24:21 at which last place an expression is used of like import with this of Daniel. This unusual and extraordinary time of trouble is supposed to correspond with that represented by St. John, as to follow upon the pouring out of the seventh vial. Rev 16:18. Yet the people of God shall escape.
Fuente: Commentary on the Holy Bible by Thomas Coke
c. Conclusion of the vision. The Messianic deliverance and glorifying of Gods people, together with a reference to the definite determination by God of the time at which the Messiahs coming to deliver should transpire.
Chap. 12
1And at [in] that time shall Michael stand up, the great prince which [who] standeth for [over against] the children of thy people; and there shall be a time of trouble, such as [which] never was1 since there was a nation even to [till] that same time: and at [in] that time thy people shall be delivered, every one that shall be found written in the book. 2And many of them that sleep in the dust [ground] of the earth [dust] shall awake, some [these] to everlasting life, 3and some [these] to shame [reproaches] and [to] everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn [the] many to righteousness, as the stars for ever and ever.
4But [And] thou, O Daniel, shut up the words, and seal the book, even to [till] the time of the end: many shall run to and fro [run through the book], and [the] knowledge [of it] shall be increased.
5Then [And] I Daniel looked, and, behold, there stood other two, the one on this side of the bank [hither at the lip] of the river,2:and the other [one] on that 6side of the bank [hither at the lip] of the river.2 And one said to the man clothed in linen, which [who] was upon the waters3 of the river,2 How long 7[Till when] shall it be to the end of these [the] wonders? And I heard the man clothed in linen, which [who] was upon the waters 3of the river, when [and] he held up his right hand and his left hand unto heaven [toward the heavens], and sware by him that liveth for ever, that it shall be for a time, times, and a half; and when he shall have accomplished to scatter [as (at) the finishing of scattering] the power [hand] of the holy people, all these things shall be finished.
8And I4 heard, but I understood not [could not understand]: then [and] said I, O my Lord, what shall be the end [sequel] of these things ? 9And he said, Go thy way, Daniel; for the words are closed up and sealed till the time of the end.
10Many shall be purified [purify themselves], and made white [whiten themselves], and tried [be smelted]; but the wicked shall do wickedly: and none of the wicked shall understand; but [and] the wise [prudent] shall understand. 11And from the time that the daily [continual] sacrifice shall be taken away, and the abomination that maketh desolate set up [to the giving of the desolate 12abomination], there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
13But [And] go thou4 thy way till [to] the end be: for [and] thou shalt rest, and stand in [to (at)] thy lot at the end of the days.
EXEGETICAL REMARKS
Dan 12:1-3. The Messianic deliverance and the judgment for eternal retribution. And at that time; i.e., at the time just indicated (Dan 11:45), when judgment shall overtake the impious oppressor, Antiochus Epiphanes, and when he shall come to his end without a helper.5 In opposition to Hvernicks attempt to interpret in the indefinite sense of once, at a certain time, nearly all recent expositors have justly contended: (1) that the copula connects this new designation of time most intimately with the preceding; (2) that it is impossible to regard the words , which Hvernick adduces in comparison, otherwise than as a reference to the time indicated in the context immediately preceding; (3) that the time referred to is immediately afterward characterized as a time of trouble, which shows with sufficient clearness, that, like the mention of the in Dan 12:3 (cf. Dan 11:35), the allusion is to the period of persecution under Antiochus as heretofore described.6Shall Michael stand up, the great prince, which standeth for the children of thy people. This introduction of Michael as the heavenly ally and protector of Israel (not as the Son of God or the Messiah himself,as Havernick, in accord with the older exegesis, still supposes), refers back to Dan 11:1, and also to the preliminaries to the vision as a whole in chap. 10, and especially to Dan 10:13; Dan 10:21, in the same way as refers to the close of the preceding chapter. In both places is employed sensu bellico, and denotes an armed and martial appearance (cf. Dan 11:14; Dan 11:16, etc.). is, following , serves to express the idea of protecting oversight over, etc., as in Est 8:11; Est 9:16. He stands up or stands there for the children of thy people, i.e., he represents their interests in the way of actively supporting them and of protecting them; cf. Dan 10:13.And there shall be a time of trouble, such as never was since there was a nation even to that same time; i.e., he trouble of the faithful shall then reach its highest intensity, shall have reached its climax when deliverance finally arrives; cf. Dan 11:45; Dan 9:26-27. On the relative clause , which describes this as a time of unheard of, unprecedented trouble, cf. Exo 9:18; Exo 9:24; Joe 2:2, and particularly Jer 30:7, which latter passage seems to have served generally as a prototype of the text.And at that time thy people shall be delivered. Kranichfeld remarks properly, that the deliverance of Israel () which is here conceived of as accomplished under the direction of , is coincident in fact with the descriptions of Dan 7:18; Dan 7:26 et seq., 14; Dan 9:24; and the entrance to the Ancient of days (Dan 7:13) of him who was like the son of man, and who was the spiritually endowed leader of Israel, i.e., the Mashiach, sprung from Israel itself, receives notice as being the final result and attestation of the victorious conflict maintained, under the invisible direction of the angel , against the adversary of the theocracy, who appears in the history of the nations. The absolute identity of the Mashiach with , whose spiritual endowments and official relations were similar to his, does not, however, become manifest from this observationas Hvernick and others assertdespite the appropriate and well-founded application of the description to the glorified Son of man in person, in the New Test. Apocalypse,any more than the direct identity of Satan, the adversary of God in the angelic world, with the New Test. antichrist, who stands under his gis, can be demonstrated.Every one that shall be found written in the book; or, whosoever shall find himself recorded, in the book. The A. V. is literal. On in the sense of whosoever, quicunque, cf. Isa 43:7; 2Sa 2:23. The book is the same as that mentioned in the similar passage, Isa 4:3, and hence, the book of life; cf. on Dan 7:10. It is, of course, not to be regarded as a list of living Israelites (cf. Psa 69:29; Exo 32:32); nor, probably, as a record of those who shall be delivered in the decisive hour and be permitted to live. It is rather a record of those who shall inherit eternal life, a list of the subjects of Messiahs kingdom (cf. Hitzig on the passage), of those who shall stand approved in the judgment, whether they live until it transpires, or are raised from the dead to meet it, according to Dan 12:2. Hofmann (Schriftbew., I. 209) is in substantial accord with this viewthe Divine register of Israel, upon which are entered all who truly belong to Israel,while Fller arbitrarily applies the expression in this place to the book of truth, Dan 10:21.
Dan 12:2. And many of them that sleep in the dust of the earth; rather, and many of them that sleep under the earth; literally, many of the sleepers of the dust land. , land, earth of dust (i.e., the dust of the grave, cf. Psa 22:16; Psa 22:30; Isa 26:19, etc), is substantially equivalent to earth dust, soil; the are those who sleep the sleep of death in that dust of the earth; cf. Psa 13:4; Job 3:13; Jer 51:39; Jer 51:57; and also the New Test. , .Shall awake, some to everlasting life, etc. While all the ancient Christian expositors regard this as referring to the general resurrection of the dead, and, among moderns, Hvernick, Hofmann, Auberlen, Zndel, Kliefoth, etc., still agree with that view, which makes many to be equivalent to all (or translates, with Hofmann, Schriftbew., II. 2, 549, and in multitudes shall they arise from the world of the dead), a majority of writers since Bertholdt (also Kranichfeld, Fller, Kstlin, in Stud. und Krit., 1869, No. 2, p. 252) hold that the many who awake from their sleep belong solely to the nation of Israel; as Fuller expresses it, p. Dan 339: the resurrection of the dead foretold in this place is not the last and general resurrection, but a partial one which precedes that, and is confined to Daniels nation. It is manifest, however, that the final and general resurrection is here intended, (1) because the expression, the sleepers of the dust of the earth is far too general in its character, to admit of its being limited to the deceased Israelites; (2) because the mention of the eternal punishment of the wicked in the closing words of the verse would be incomprehensible, and serve no purpose, if they refer only to Israelites who are to be punished eternally (see the context immediately below); (3) further, , which primarily implies the immeasurable extent of the multitude of the resurrected dead (cf. Hofmanns rendering: in multitudes), may as well designate the entire world of dead arising from their graves as a large fraction of itin the same way as or is frequently employed in the New Test, as synonymous with ; cf., e.g., Mat 20:28; Mat 26:28, with 1Jn 2:2; 1Co 16:22; Rom 5:15-16, with Dan 12:12; Daniel 7 (4) if the earlier prophetic parallels, Isa 26:19; Isa 66:24; Eze 37:1-15, actually do foretell a partial resurrection which is confined to Israel (which can by no means be positively established, since they rest, without exception, on the pre supposition of an ultimate resurrection of all men, cf. Hofmann, Schriftbew., II. 2, 461 et seq.), this will not involve that the passage before us has a similar bearing; (5) on the contrary, the expectation of a general resurrection of the dead, whose existence is abundantly evidenced in the Jewish apocalyptic literature (2Ma 7:14) and in the New Test, (see especially Joh 5:28 et seq.; Act 24:15), would require that there should not be wanting basal testimonies to that fact in the canonical Old Test. as well, which would obviously be the case if this passage referred exclusively to a particular resurrection of the Israelites; (6) nor does the intimate connection of the passage with the preceding context, or, in other words, the concatenation of the eschatological prophecies in Dan 12:1-3 with the ra of the Antiochian MaceabfeanMaceabfean troubles, as described in the preceding chapter, militate against the universal character of the resurrection in question. It is evident that in the mind of the prophet that period of trial was the immediate precursor of the end of the world.8 (4) if the earlier prophetic parallels, Isa 26:19; Isa 66:24; Eze 37:1-15, actually do foretell a partial resurrection which is confined to Israel (which can by no means be positively established, since they rest, without exception, on the presupposition of an ultimate resurrection of all men, cf. Hofmann, Schriftbew., 2:2, 461 et seq.), this will not involve that the passage before us has a similar bearing; (5) on the contrary, the expectation of a general resurrection of the dead, whose existence is abundantly evidenced in the Jewish apocalyptic literature (2Ma 7:14) and in the Sew Test, (see especially Joh 5:28 et seq.; Act 24:15), would require that there should not be wanting basal testimonies to that fact in the canonical Old Test, as well, which would obviously be the case if this passage referred exclusively to a particular resurrection of the Israelites; (6) nor does the intimate connection of the passage with the preceding context, or, in other words, the concatenation of the eschatological prophecies in Dan 12:1-3 with the ra of the Antiochian-Maccabn troubles, as described in the preceding chapter, militate against the universal character of the resurrection in question. It is evident that in the mind of the prophet that period of trial was the immediate precursor of the end of the world.*As he viewed it, the end of the persecution by Antiochus and the advent of the Messiah to introduce a new and eternal period of blessing were substantially coincident. He saw nothing at all of the long series of years that were to intervene between those Old-Test. woes of the Messiah and his actual birth and incarnation, nor did he observe the many centuries between His first and second advent, between the beginning of the end and the ultimate end of all things, because it was inconsistent with the nature of prophetic vision (cf, supra, Eth.-fund. principles, etc., on chap. 9. No. 1). The antitypical general judgment of all flesh was identical with the typical judgment that came upon the Old-Test, oppressor of Gods people, to his understanding; and it is therefore equally one-sided to deprive the judgment here referred to of its universal character, and to reduce it to a special judgment over the good and the wicked Israelites, as Bertholdt, Hitzig, and the remaining rationalistic expositors contend,or to arbitrarily refer Dan 12:1 to the deliverance of Israel from the oppression of Antiochus, and therefore interpret it typically and distinctively, but Dan 12:2-3 to the general resurrection and judgment, making them antitypical and eschatological, so that an immense chasm between the time of Dan 12:1-2 is postulated, of whose existence there is no indication in the text. Against this arbitrary disruption of a description that obviously forms a unit, see Hilgenfeld, Die Propheten Ezra und Daniel, p. 84, and also Kranichfeld, p. 402. A hiatus of centuries certainly exists; but it belongs between Dan 11:45 and Dan 12:1, and is of such a character that the prophet could have been in no way conscious of its presence.9And some to shame, and everlasting contempt. As the awaking to everlasting life recalls Isa 26:19, so the arising to shame, to everlasting contempt (, stat. constr. of , similar to , constr. of ) suggests Isa 66:24. cf. the New Test, expressions , Joh 5:29, and , Rev 20:14.Fller supposes, very arbitrarily, that the resurrection to shame is merely a passing observation, which might be omitted from the passage without damaging its meaning. On the contrary, the mention of the eternal shame and torment which await the wicked at the judgment is a leading thought, which was not only suggested, but positively demanded, by the recent mention of the helpless and irretrievable ruin of the antichristian madman (Dan 11:45), and which deserves consideration as a leading proof that the judgment here foretold is not to be distinctively Jewish, but universal in its character, precisely because of this undeniable reference to Dan 11:45 b; see supra, No. 2.
Dan 12:3. And they that be wise shall shine as the brightness of the firmament. There is no more reason here than in Dan 11:33; Dan 11:35, to translate otherwise than the wise, prudent, or understanding ones. It does not characterize the pious generally (who were designated as the many, , in Dan 11:33, and who are again mentioned by the same term in b of this verse), but those who were prominent among the people by their piety, fidelity, and steadfastness, who accomplished more than others by word and deed, and suffered more than others for the holy covenant (Fller). It is self evident that the activity of such theocratically wise or prudent persons would include the work of teaching, but this does not involve the necessity of rendering directly by teachers. This over-precise adaptation of the idea is not established by the parallel , nor by the designation of Jehovahs servant by , in Isa 52:13 (against Hitzig). On the other hand, the too general and diluted rendering, pious, well-disposed ones (de Wette), has no sufficient support, e.g., in Mat 13:44; for Christs statement respecting the righteous in general, that they shall shine as the sun in the kingdom of their Father, is a free application, but not a translation or an explanation of this passage.On the comparison of the shining of the wise (, properly, to radiate brightness, to shine brightly) with that of the bright arch of heaven (, the firmament, cf. the expositors on Gen 1:6), see especially Exo 24:10; also Eze 1:22; Eze 1:26, etc.And they that turn (the) many to righteousness, as the stars for ever and ever. The words seem to have been borrowed from Isa 53:11, but do not on that account justify the assertion of Kranichfeld, that only originators of the righteousness mediated by the priestly function,hence priests, who take away the sins of the people through the sacrificial ceremonialare to be understood thereby;a view concerning that is entirely too contracted, and, at the same time, interpolating in character, which finds no support either in the former mention of theocratic sacrifices (Dan 7:25; Dan 8:11; Dan 8:13; Dan 9:26), or in the passage, Dan 9:24.The stars are mentioned as symbols of the heavenly condition of the righteous who have been glorified after the image of God in 1Co 15:40 et seq.; Rev 2:28; cf. also supra, on Dan 8:10.
Dan 12:4. Concluding exhortation of the prophesying angel. But thou, O Daniel shut up (or conceal) the words, and seal the book. The words and the book can hardly designate the entire book of Daniels prophecies, but refer merely to the final vision, Dan 11:2 to Dan 12:3 (Hvern., Von Leng., Kranichf., Fller, etc., are correct). On as denoting a limited section of connected writing, which occupies a single roll, cf. Neh 1:1; Jer 51:63; also supra, on Dan 9:2.10On , to conceal,i.e., to preserve in secret, or not publish itand , to seal, which is added to strengthen the idea, see on Dan 8:6. Neither of the words was to be taken literally, of course (against Hitzig). What the angel required of the prophet, and to which the latter doubtless consented, was merely that he should avoid any intentional or inconsiderate publishing of the prophecy, hence, that he should transmit it into chaste, approved, and trustworthy hands, that would be prepared to treat it in accordance with its mysterious and awe-compelling subject.To the time of the end: i.e., until the juncture indicated in Dan 12:1, to which the entire prophecy, beginning with Dan 11:2, is directed.Many shall run to and fro, and knowledge shall be increased; rather, many shall search it through, and the understanding shall become great. , properly, they shall run about, namely, for the purpose of searching or investigating; cf. Jer 5:1; Amo 8:12; Zec 4:10; 2Ch 16:9. The interpretation by wandering about, roving about without a guide (as contrasted with the assured guidance afforded by Gods word), which was advocated by J. D. Michaelis and Von Lengerke, cannot be established; nor can the sense of careful reading, which was adopted by Maurer, Hitzig, Ewald, etc., be demonstrated, despite the citation of the rabbinical ,, a line (of reading), a straight line, which is alleged as underlying the words in the text.The whole observation was evidently intended to assign a reason for the exhortation to conceal the imparted prophecy, and treat it sacredly, and to prevent its falling into profane hands; for that prophecy was not unimportant and ordinary in its character, but a means to secure to many, who should zealously examine it in the future, a deeper insight into the ways of God, the controller of all earthly fortunes. For that reason it would be sinful to profane it. [If Daniel, therefore, must only place the prophecy securely, that it may continue to the time of the end, the sealing then does not exclude the use of it in transcriptions, and there exists no reason for thinking that the searching into it will take place only for the first time in the end (Keil).]
Dan 12:5-7. Solemn averment, by oath, of the assured realizing of the prophecy until a determined point in the futurenamely, until the expiration of the mystical three and a half years, to whose close the prophet had already been referred, Dan 7:25 (cf. Dan 8:14; Dan 9:27). The recurrence of this comforting designation of time indicates that the contents of these verses to the end of the chapter are designed to form an epilogue, not merely to the last prophetic vision (chap. 1012:3), but to the entire prophetic part of the book, and even to the whole book itself. The new scene, however, which begins with this verse, and serves to introduce the epilogue, obviously occupies a more intimate relation to the scene, Dan 10:4 et seq., which introduces the last great vision, than to the others, and may even be regarded as a resumption of that scene, with but little modification. Compare, on the one hand, the words indicating a new beginning, Then I, Daniel, looked, etc., which recall Dan 10:5, and, on the other hand, the circumstance that the principal person in the former scene, the mighty angelic prince, clothed in linen, still continues to be the principal person in word and action (Dan 12:6 et seq.), although two other angels, who had not been present hitherto, now appeared (as witnesses of the oath to be taken by him; see immediately below), so that the number present was now double its former size, when only Daniel and the angelic prince in linen clothing were on the scene.And behold, there stood other two; i.e., other than the one who had hitherto spoken and who again resumes in Dan 12:7,other than the priestly angelic prince in linen garments. is certainly not used with reference to the speaker introduced in Dan 12:6 (Hengstenb.), but refers, as it always does, to what has been previously mentioned, so that it distinguishes two other persons besides the angel who was thus far the speaker; and these enter into the prophets range of vision at this point. There can be no doubt that these persons were likewise angels; and the following verses leave no room to question that their number was precisely two, that they might be recognized as witnesses to the oath in Dan 12:7; cf. Deu 19:15; Deu 31:28; 2Co 13:1, etc. (thus correctly, Hitzig, Kranichfeld, and in substance Kliefoth also). It would be useless, however, to venture any supposition as to who the two angels were, for the simple reason that the writer did not see fit to furnish their names. It is scarcely probable that they were Gabriel and Michael, for Daniel would certainly have noticed their presence, since he had already mentioned these two chief princes among the angels in several instances. Probably angels of inferior rank are to be conceived of, since they were capable of being witnesses in the present case. Whether they were identical with the two saints whom the prophet heard conversing together in Dan 8:13, or not, must remain undecided. In any case, the following theories, which conflict with the context, must be rejected: (1) that one of the two was Gabriel, whose disappearance was nowhere mentioned (Von Lengerke); (2) that one of them was Gabriel, but the other was a different angel, who was already introduced in the former scene, chap. Dan 12:5 et seq., but had not yet been designated by name (thus Hvernick, who consequently finds the three angels of this scene present in chap. 10, without exception, but without being clearly distinguished from each other); (3) that the were the guardian angels or princes of Persia and Grcia, mentioned in Dan 10:20 (Jerome, Luther, Grotius, Sanctius, etc.); (4) that they were Judas and Simon Maccabus (!so J. D. Michaelis); (5) that they were the representatives of all who in the future should wait for the kingdom of God and inquire after the time of its coming (Cocceius); (6) that they were a mystical personification either of the law and prophecy (thus a gloss in the margin of the cod. Chisian.) or of reason and imagination (rabbins, e.g., Jos. Jacchiades). M. Geier already remarks respecting these and other theories of a similar character: Hc figmenta sunt hominum, textus auctoritate destituta.The one on this side of the bank of the river, and the other on that side of the bank of the river; rather, the one here on the bank of the river, the other yonder on the bank, etc. , usually the Heb. name for the Nile (which in the Egypt, itself is called ior [Sahid. jero, Memphit. jaro]; cf. Gesen. Dietr., s. v., ), is here used to designate the great river Tigris, Dan 10:4. The reason is probably to be found in the fact that at an early period had acquired a purely appellative signification = , as may appear from the poetic use of in the sense of channels (cf. Job 28:10; Isa 33:21). It is useless for Hitzig and Kranichfeld to deny the purely appellative use of in this place, and to contend instead that the Tigris is here termed the Nile by way of metonymyfrom which position they deduce consequences of a more or less arbitrary character (the former, that this designation reveals that the angel who had hitherto spoken, and who now, Dan 12:6 et seq., hovered over the water, was the guardian spirit of Egypt [cf. on chap. Dan 12:5] and also that the author of the entire book was of Egyptian descent [!]; the latter, that the metonymical co-ordination in fact of the Nile, representing Egypt, and the Hiddekel, the representative of the coming time of trouble [?], was designed to indicate a second Egyptian deliverance 11).
Dan 12:6. And one said to the man clothed in linen, etc. The subject of is certainly not each of the two, the one on this side and one on the other (Theod., Syr., Kranichf., Kliefoth), but rather only one of them ( , Ibn-Ezra), as the analogy of Dan 8:13 clearly suggests, and probably the one nearest to the prophet, on the same side of the stream as the latter, and the only one whom he could hear. This angel represents the prophet himself in his inquiry, similar to Dan 8:13 (cf. 12:14); Jerome is therefore not in the wrong to that extent, when he substitutes et dixi for et dixit (alter eorum), without further question.Which upon (or above) the waters of the river; supply stood, or hovered. This hovering over the waters of the Tigris denotes a new position, which was not mentioned in connection with the former introduction and description of the man clothed in linen, chap. 10, and with which Dan 8:10 is probably not to be compared (see on that passage). The fact that the revealing angel hovered over the stream was hardly for the mere purpose of placing him between the two inquiring angels on its banks, nor was it merely designed to recall the brooding of Gods Spirit over the waters, Gen 1:2 (Hitzig), but rather serves to designate the mighty and swiftly flowing stream of the Tigrisas formerly the sea (Dan 7:2)as a symbol of the surging world of nations over which the good spirit of the world-power exercises sway as a beneficent and guiding principle of order (so Fuller, probably with correctness; but he combines with it the extremely forced hypothesis that the angels on the banks of the river were intended to denote the two-fold end of the world-period, hence the two manifestations of Christ, the first in lowliness and the second in glory!)How long to the end of the wonders? i.e., when (, here equivalent to ) shall the end, the consummation, come of the wondrous things foretold by thee ? The is evidently that referred to in Dan 12:1 (cf. Dan 11:45), and therefore different from the , the last end, concerning which Daniel makes inquiry in Dan 12:8. The wondrous things () themselves are the extraordinary sufferings and judicial punishments, whose instrument Antiochus, the Old-Test. Antichrist, was to become, and which are described at the end, beginning with Dan 11:30; cf. the similar use of in Dan 8:24; Dan 11:36; and particularly Isa 29:14.
Dan 12:7. And he held up his right hand and his left hand. The raising of both hands was designed to impart a solemn emphasis to the act of taking the oath; cf. Deu 32:40; Eze 20:5.And sware by him that liveth for ever. , cf. Dan 4:31; Deut., l. c., and Rev 10:6. is an adjective, not a substantive, in this place. cf. the similar predicates connected with the names of heathen gods also, e.g., in the inscrip. at Shakka (Burkhardt, Reisen, etc., pp. 147, 503); on the Rosetta stone, lines 4, 9, 54. In connection with the true God Jehovah, the predicate vivens in ternum has the profounder significance, that He not only lives for ever, but also fixes the limit of evil for ever (Ewald, on this passage).That for a time, times, and a half; i.e., after a time, and two times, and a half time, or, briefly, after three and a half (mystical [rather, literal]) years; cf. on Dan 7:25. To this limitation of time, which has become familiar from its former occurrence (cf. also Dan 8:14; Dan 9:27), is now added a further one, which, however, substantially coincides with it:and when he shall have accomplished to scatter the power of the holy people; rather, and when the scattering of a part of the holy people shall have ceased. No material objection can be brought to bear against this exposition of the words , since almost invariably has the meaning to scatter, disperse, in the prophetic usage (cf. Isa 11:12; Jer 13:14; Jer 51:20; Jer 51:23), while that of break, shatter, seems to be confined more particularly to poetry (cf. Psa 2:9; Psa 137:9), and further, since the rendering of by part, division, seems to be adequately supported by parallels like Gen 47:24; 2Ki 11:7; Neh 11:1. It is not necessary, in order to obtain this meaning, to change the pointing so as to read , as Hitzig proposes The correct view is represented by Bertholdt, Dereser, Gesenius, Hvernick, Von Lengerke, Zndel, and substantially by Theodot., Vulg., Luther, etc., excepting only that the latter neglect to render by part, and either interpret it by might, warlike power, or leave it altogether untranslated. On the other hand, Hengstenberg, Hofmann, Maurer, Auberlen, Kranichfeld, Fller, Kliefoth, Ewald, etc., render: When the shattering of the hand of the holy people shall have ceased (i.e., when its power shall have been entirely broken). In support of this view it is usually contended (with Hofmann, Weiss, und Erf., I. 314 et seq.) that the idea of reuniting the scattered Israel, which occurs nowhere else in Daniel, would be presented in this place without any preparation whatever. This is as if the chapter under consideration did not present a number of other ideas, which are wholly new and have never occurred previously, e.g., the prophecy of the resurrection in Dan 12:2; the shining of the wise like the brightness of the firmament, in Dan 12:3; and also the contents of Dan 12:10; or as if the mention in this book of the expectation that the dispersed people of God should be reunited, which was so familiar to the earlier prophets, could be in any way remarkable, when taken in connection with the correspondence, usually so thorough, of the range of this prophets ideas with that of his predecessors (cf. Joe 3:5 et seq.; Amo 9:11 et seq.; Isa 11:12; Jer 51:20 et seq., etc., etc.).12 It is entirely unnecessary to adopt the historical reference to 1Ma 5:23; 1Ma 5:45; 1Ma 5:53 et seq.; 2Ma 12:32, which Hitzig discovers in this passage, and regards as a proof that in this instance there is another vatic, exeventu. There is not the slightest difficulty, however, connected with the opinion that the facts recorded in those passages of the Maccaban books (relating to the bringing back to Juda of the scattered Jews who lived in Galilee and Gilead among the heathen, by Judas and Simon Maccabus), constituted a first typical fulfilment and historical exemplification of the present prophecy.13All this shall be finished. , not the foregoing words, but the things spoken of, the sum of the prophecy beginning with Dan 11:2 (inclusive of the contents of Dan 12:1-3).14
Dan 12:8-9. The prophets question concerning the final end, and the angels encouraging reply. And I heard, but I understood not, namely, the information just imparted by the angel, involving a two-fold designation of the time, and also including the statement, which was especially incomprehensible to the prophet, that at the expiration of the three and a half times the dispersion of a part of Israel should have reached its end.What shall be the end of these things? i.e., which event is to be the last of these wondrous things? (Dan 12:6); by the occurrence of what event shall it be possible to know that the last end of the entire series of the predicted troubles and judgments has been reached?Hence the , concerning which Daniel now inquires, does not directly coincide with the to which the question of the angel in Dan 12:6 referred, but stands related to it as the final point in a course of development is related to a final period of extended duration.15
Dan 12:9. And he said, Go thy way, Daniel, etc. , as in Dan 12:13, an encouraging remark addressed to the prophet, who had approached with anxious questioning; cf. Ecc 9:7. This parallel demonstrates, if there were no other reason, that it is impossible to take in the sense of to die, to die peacefully, to lie down to sleep, in this place, as Bertholdt, Hvernick, etc., propose.For the words are closed up (or concealed) and sealed till the time of the end. cf. Dan 12:4, where , the words, is evidently employed in the same sense as here, namely, as designating the words of the prophecy, Dan 11:2 to Dan 12:3. The statement that these words are concealed and sealed till the time of the end, has, of course, a different meaning from the exhortation in that passage, to conceal and seal them. While that exhortation was intended to warn him earnestly against an inconsiderate desire to publish and prostitute to common uses the statements of the prophecy, the present reference to their hidden condition (i.e., to the mysterious nature of the revealed facts), is designed to encourage and to lead to humble submission to the Divine guidance, whose purposes cannot at first be understood, , however, has no other signification in this place than in Dan 12:4, or than in Dan 12:6.[16]
Dan 12:10-12. Approximate17determination of the final point (the ) of the predicted development, for the purpose of affording additional comfort and encouragement to tie prophet, in his anxiety to receive information. Many shall be purified and made white, and tried, rather, shall purify and cleanse themselves, and shall be thoroughly tried. The terms recur from Dan 11:35, excepting that they are differently arranged, and that the two leading verbs, to purify, and to cleanse, are to be taken in a reflexive sense, corresponding to the Hithpael, while the third (Niph.) expresses the passive sense of being thoroughly tried, or of being thoroughly purified (cf. Psa 12:7; Pro 30:5). With each of the verbs the idea of suffering and persecution on account of the faith is of course again involved, as forming the media of purifying.But the wicked shall do wickedly. The in is adversative, and serves to contrast the conduct of the wicked in the last time with the contemporaneous course pursued by the faithful. cf. the free rendering of the passage in Rev 22:11.And none of the wicked shall understand; but the wise shall understand, namely, what is the meaning and ultimate aim of the predictions relating to the last time; consequently they shall then understand the prophecy, and by its light shall be able to correctly interpret the signs of the time (cf. Mat 24:32 et seq.; Luk 21:28 et seq.), and accordingly, to act and regulate their conduct with reference to the salvation of their souls,18 Hitzig himself realizes that it would be exceedingly inappropriate to render by teachers in this passage; but why should he arbitrarily refuse to assign to it the meaning of understanding ones, which is the only one that can be admitted here, in the former passages (Dan 11:35; Dan 12:1), where it is no less appropriate?
Dan 12:11. And from the time that the daily sacrifice shall be taken away, and an abomination that maketh desolate set up, there shall be a thousand two hundred and nicety days. On the construction of the words , which denote the beginning of the 1290 days, cf., e.g., Dan 2:16; Dan 5:15; Ecc 9:1; Jer 17:10, etc. , as appears from the following , which does not depend on after the manner of the genitive, is not an infinitive, but a relative asyndetic connection of the prt. propheticum with The in may be regarded as expressing the fateful purpose of God, and therefore as taking the place of the jussive imperfect, which ordinarily serves that purpose (cf. Dan 11:18).The expression is distinguished from the synonymous , Dan 11:31, and also from , solely by its greater brevity, which may be indicated by the combination desolating abomination (cf. also the substantially identical , Dan 8:13).19 It seems to be inadmissible because of the substantial identity of the expression with those former parallels, to translate this passage, with Wieseler (Die siebzig Wochen, etc., p. 109): From the time that the daily sacrifice shall be taken away, till the desolating of the abomination, i.e., till the destruction of the idol-altar and the rededication of the temple by Judas Maccabus.It has already been shown, on Dan 8:14, that the 1290 days are substantially identical with the half year-week (Dan 9:27), or with the three and a half times (Dan 7:25; Dan 12:7), and that they involve an extension of that period by about half a month only (twelve to thirteen days); and it was also shown on that passage, that on the other hand the 2300 evening-mornings or 1,150 days shorten the same period by about four months. According to all the passages relating to the period of three and a half years as thus determined (in the one case exceeding those years by a few days, in the other falling below them by a few months), and especially according to the present passage, the terminus a quo for that period was the juncture when the daily sacrifice was taken away, and when the abomination of desolation was placed in the sanctuary. Our passage is silent with regard to the special terminus ad quem, which had in former passages been described as coincident, on the one hand with the judgment of the wicked author of such profanation (Dan 7:26; Dan 9:27), and on the other with the rededication of the profaned sanctuary (Dan 8:14); in other words, the revealing angel does not precisely determine the final point of the last time of trouble (the , concerning which Daniel inquired, Dan 12:8).20 He affords an indication, indeed, that a period of blessing should ensue on the expiration of the mystical three and a half years, by employing the beatitude of the following verse: Blessed is he that waiteth, etc.; but he refrains from determining the exact point of time in which it should begin. Upon this point his language is even undecided and equivocal, inasmuch as he fixes the limits of the intervening time, at first at 1290, but afterwards at 1335 daysthus in the one case exceeding the measure of exactly 1277 days by thirteen, and in the other by fifty-eight days. The troubled events of the Maccaban period, which might deserve notice as the points of the beginning and the end of the historical equivalent of the three and a half years, do not present a satisfactory reason for such vacillating predictions; for the exact period required cannot be found in that epoch, however its limits may be fixed. E.g., if, with Bertholdt. Hvernick, Von Lengerke, et al., its conclusion is assigned to the day of rededicating the temple by Judas Maccabus, or the 25th Chisleu (Dec. 15th) of the year B.C. 164 (1Ma 4:52), and the 1290 days are reckoned backward from that date, their beginning will fall on June 10th, B.C. 167, or more than five and a half months earlier than the event which is generally regarded as marking the commencement of the three and a half years (i.e., earlier than the abrogation of the daily sacrifice on the 15th Chisleu, 167; cf. 1Ma 1:54); nor will that reckoning consist with the arrival in Jerusalem of Apollonius, the commissioner of taxes, which might possibly be regarded as the introductory event of the period in question; for according to 1Ma 1:29, his arrival took place only about three months prior to the 15th Chisleu, 167, instead of 5th (cf. supra, on chap. 7). Further, the attempt to regard the Maccaban dedication of the temple as the characteristic fact that marked the conclusion of the 1290 days, is antagonized by the circumstance that the troubles of the Jews had by no means reached their end at that time, since the dreadful tyrant Antiochus yet lived, the citadel of Zion was still garrisoned by enemies, their leader, Lysias, who had gone to Antioch, was employed in making preparation for farther extensive operations, in order to wipe out the shame of his former defeat by Judas, and, in addition, the Ammonites, Edomites, and other heathen neighbors threatened the little band of Jews led by the Maccabees with dangerous attacks (cf. 1Ma 4:35; 1Ma 4:41; 1Ma 5:1 et seq.).21 If we assume, with Hitzig, Bleek, Hofmann, Delitzsch, Fller, etc., that the death of Epiphanes, which took place somewhat later than the dedication of the temple, ended the 1290 days, we are met by the difficulty of ascertaining the date of his death, which has not been preserved by any historical authorities that have descended to our times, and for that reason cannot be definitely settled. That Epiphanes died precisely 140 days after the dedication of the temple, is a mere assumption of Hitzig, Bleek, etc., based on a comparison of the 1150 days of Dan 8:14,which, it is asserted, extend exactly to the dedicationwith the 1290 days of the present passage. This assumption appears the more uncertain, in proportion as, on the one hand, it becomes impossible to exactly accommodate those 1150 days between the desecration of the temple and the ascertained date of its rededication (cf. on Dan 8:14), and as, on the other hand, it becomes difficult to reconcile the date of the death of Antiochus, as thus assumed, with historical statements respecting his end which have been preserved to us.22 We are accordingly compelled to abandon every attempt to demonstrate an exact correspondence between the time indicated in the text and the periods of the Maccaban ra of persecution, and to remain content with the hypothesis that the 1290 days have a merely mystical and symbolical significance.23 The merely approximate character of the correspondence between the prophetic measurement of time and the chronological relations of the history of its typical realization, with which we were obliged to content ourselves in a former instance, in connection with the 1150 days, returns here in a somewhat different manner. In that instance we found a considerable minus in comparison with the number 1277, and. here a smaller plus.24 It will scarcely become possible to ever assign a more definite reason for this two-fold discrepancy than that the seers attention was to be emphatically called to the approximation of the designation of time. cf. Kranichfeld also, p. 413, who justly observes in opposition to the artificial attempts to ascertain the exact historical grounds for the difference between the 1150 and 1290 days, which he adduces, that it is, moreover, an assertion which can never be exegetically established, that the deliverance of the nation, the destruction of the foe, and the restoration of the order of worship are everywhere in this book regarded as separate in time. On the contrary, they designate the same juncture of time at the end, as seen in the prophets perspective, which appears from their indiscriminate application, or in other words, from the substitution of one for another; cf. Dan 7:25 with 26; Dan 8:14 with 25 et seq.; Dan 9:24 with 26, 27; Dan 11:45 with Dan 12:1. For the rest, the profanation of the temple which an Antiochus Epiphanes imposed on Israel during three years, continues to be a historical exemplification of the facts revealed to Daniels prophetic vision, in the face of the 1290 days, and despite the fact that in the nature of the case it accords but relatively with them in a formal aspect.25
Dan 12:12. Blessed is he that waiteth (or is steadfast to the end) and cometh to the thousand three hundred and five and thirty days. In view of its connection with the foregoing, the meaning of this exclamation can only be as follows: After 1290 days have expired, the tribulation shall end; it shall not be completely ended, however, until forty-five additional days (one and a half months) have elapsed, hence, until a total of 1335 days has been reached. Here again we believe ourselves obliged to rest satisfied with finding a symbolic and approximate value in the relation of the several numbers to each other; cf. the remarks on this point in a former connection, Eth.-fund. principles, etc., on chap. 8 No. 1. Among the various attempts that have been made to explain with historical accuracy the difference of forty-five days between the time fixed by Dan 12:11 and that given in Dan 12:12, none have succeeded in realizing an entirely satisfactory result: e.g., (1) that of Hitzig, based on the assumption that the 1335 days extend to the reception from Tab of the tidings respecting the death of Antiochus, forty-five (?) days subsequent to his demise; (2) the assumption of Fller, that the 15th Xanthicus (April) of the year B.C. 164 (?), when a letter from Antiochus V. Eupator to the Jews reached Jerusalem, according to 2 Maccabees 11, which contained the welcome proffer of peace, marks the end of the 1335 days; and (3) the theory of Bertholdt, Hvernick, Von Lengerke, Wieseler, etc., that while the 1290 days extended to the dedication of the temple, the 1335 days reached down to the death of Antiochus, forty-five days afterward. Against the latter opinion it may be objected that the interval between the dedication of the temple and the death of Antiochus was unquestionably longer than forty-five days; or, in other words, that Epiphanes did not die as early as the month of Shebat in the year 148 . Sel., as those scholars (including Wieseler in Herzogs Real-Encyklop., I. 387, Art. Antiochus) assume, in contradiction of 1Ma 6:16 (cf. also Hitzig, p. 226, and Fller, p. 357 et seq.).26 The two former theories, on the other hand, are open to the objection that the reception of the news from Tab of the kings death, and also of the offers of peace from Antioch, were events of far too little importance to lead the writer (whether prophesying ex eventu, or by virtue of a disclosure of the future from God) to assign to either of them the dignity of marking the final conclusion of all troubles. The letter from Eupator was merely an offer of peace, and and not the peace itself; and at the time both of its arrival and of the tidings from Tab, the horizon of Juda was far too dark to enable a pseudo-Daniel, writing at that day, to announce the end of all the sufferings of his nation as having already arrived, or as being immediately at hand (cf. 1Ma 4:35; 1Ma 6:17 et seq.), on the ground merely that such messages had been received. The mode of escape from the difficulty that is adopted by Kirmss, Bleek, Delitzsch, et al., is however still more questionable than the reference of the 1335 days to any of the events that were adduced in support of the foregoing theories. It assumes that some other fact of an encouraging nature, which is no longer found in our historical documents, formed the terminus ad quem of the 1335 days of the prophet; and is clearly nothing more than an expedient prompted by embarrassment and helpless discouragement, which feelings our theory of the merely symbolic value of the designation of time serves to justify better than any other hypothesis. cf. Kliefoth, p. Dan 514: In extending this period of 1290 days by forty-five, the design probably was merely to indicate that whoever should live in patience and religious faith beyond the 1290 days, i.e., beyond the death of the wicked oppressor Antiochus, should be accounted blessed. The forty-five days are mentioned for the purpose merely of expressing that idea of surviving, and the form of the expression was governed solely by a desire to retain the analogy of Dan 12:11. Also Kranichfeld, p. Dan 416: The period of final conflict which leads to the victory is here described as being very brief, comparatively, for the purpose of comforting and encouraging the pious ones; it is not measured by years, but merely by fractions of months. The half of a cycle of three months here takes the place of the limited period in the mind of the writer, according to Dan 9:26; Dan 8:25, etc.; and by the arithmetical measurement of time by days which is current in this book, it obtains the forty-five days which lie outside of the period of 1290 days or three and a half times, etc. cf. also the Eth. -fund, principles, No. 2.
Dan 12:13. Concluding exhortation and promise. But go thou thy way (rather, on) till the end. , properly, and: thou, with conclusive , but which may also be taken in an adversative sense, because it leads over from the foregoing to the close in an encouraging manner. is of course to be understood according to the analogy of Dan 12:9 : go on, toward the final point of the predicted events; not go thy way (Hitzig), nor yet go toward thy end (Hvernick, Fller, Kliefoth, etc.), for is clearly shown by the article to refer to the same end as that mentioned in Dan 12:9.For thou shalt rest and stand in thy lot at the end of the days; i.e., thou shalt rest in the grave, in the quiet sleep of death (cf. Isa 57:2, and supra, Dan 12:2). The meaning is, that thou mayest rest, and enter on thy lot, etc., i.e., that thou mayest receive thy portion of the inheritance at the judgment of eternal recompense; cf. Dan 7:18; Dan 7:27; Rev 20:6. The thought refers back undeniably to Dan 12:2-3, hence to the Messianic recompense, of which Daniel also should partake, and a majority of interpreters recognize that fact; but they generally pervert the meaning of , so as to make it apply to the resurrection (standing up) for the purpose of being thus recompensed. The correct view in this respect is advocated, e.g., by Ewald, Kamphausen, Kranichfeld, etc.Hitzigs interpretation is very flat and exceedingly forced (in partial imitation of Grotius and Dathe): And thou, go on to the goal, and thou mayest be content (!), and attend to thy office (!) for the end of days.[, lot, of the inheritance divided to the Israelites by lot, referred to the inheritance of the saints in light (Col 1:12), which shall be possessed by the righteous after the resurrection from the dead in the heavenly Jerusalem. , to=at the end of the days, i.e., not= , in the Messianic (rather Antiochian) time, but in the last days, when, after the judgment of the world, the kingdom of glory shall appear.Well shall it be for us if in the end of our days we too are able to depart hence with such consolation of hope!Keil.]
ethico-fundamental principles related to the history of salvation, apolo-getical remarks, and homiletical suggestions
1. The fundamental dogmatic thought that is especially prominent in this closing section is the future resurrection of the dead and their eternal destiny, as predicted in Dan 12:1-3, and as again repeated and confirmed in the closing words of Dan 12:13. That in the meaning of the book this resurrection is not to be regarded as confined to Israel only, but rather as universal in its scope, has been shown in the remarks on Dan 12:2. It remains only to briefly answer the important question respecting the relation of that prediction to the Maccaban age, which primarily afforded a typical and preliminary realization only of the prophecies of Daniel in general. Is it necessary, for instance, to take the entire prophecy in a figurative sense, as Dereser does, and to apply it merely to a spiritual or national resurrection of the nation from its former condition of apparent helplessness and death?27 Or are we, with Bertholdt, Hitzig, and the remaining rationalistic exegetes, to charge the prophet with having committed a gross error, in conceiving of the end of the world, the resurrection, and the judgment as immediately consequent on the death of Ant. Epiphanes?Neither of the two would be correct; on the contrary, we are again reminded of the perspective character of prophetic vision in this connection, according to which the interval between the preliminary and the ultimate end was overlooked, from the point of view occupied by the prophesying seer long before either came to pass. By virtue of this perspective vision, the Old-Test, and the New-Test. Antichrists become one, which is true also of all the circumstances and results connected with their appearance. As Antiochus became a type of Antichrist, so the oppression of the Old-Test, community of Gods people by him became a type of the oppression of the New-Test, congregation of the people of God by the latter. And as little as it surprises us that Joe 3:1 et seq. should make the preliminary signs of the end follow immediately upon the pouring out of Gods Spirit, with which the last world-period begins, without remarking the period intervening between them; or as easily as we can explain the fact that Amos 9 should predict the restoration of the fallen tabernacle of David and the final return of Israel to its native land, immediately after the judgment which he denounces upon the nation, thus overlooking the whole of the immense period in the course of which Israel indeed returned to its country, but was a second time expelled by the Romans; or as little as we charge untruthfulness upon the prophet Ezekiel, when, in chap. 36, he announces to the mountains of Israel the future return of the nation, and adds that God would show greater kindness to them than ever before, because this was not fulfilled on their first return; or as natural as we find it that in chap. 11 Isaiah should connect a description of the glory and peace of Christs kingdom, which shall only be realized at His second coming, with the words, there shall come forth a rod out of the stem of Jesse, which are regarded as bearing on the appearance of Christ in lowliness, thus viewing Christs first and second advents together; so little should it surprise us or seem incompatible with the nature of prophecy, that the present prediction should represent the Seleucid persecution as being immediately followed by the full and final deliverance of the nation, without observing that a long series of years intervenes between the two. Call it prophetic limitation, or whatever else we will, it is nevertheless the manner of the prophets j and the fact that we find it exemplified in the present instance is to us an evidence that the prophecy is genuine. Why do its opponents neglect to show how the prophecy respecting the resurrection of the dead immediately after the decease of Antiochus can be reconciled with their view concerning the composition of the book? If it was written immediately before the death of Antiochus, what was there to excite the hope that the time of blessing and the resurrection of the dead should follow immediately afterward? And if it was felt that such a hope was warranted, and it was not realized, were men not deceived? Who would have attached further value to such a mistaken prophecy?But if it was composed after the death of Antiochus, it becomes wholly inconceivable that the false prophet should have compromised his pretended prophecy by this conclusion. But the features that are inconceivable on the presumption that the prophecy is spurious, are readily explained on the view that it was the actual Daniel who prophesied thus, centuries before Antiochus. The truth of his prophecy was in that case so incontestably assured in the time of Antiochus, that the apparent failure of its prediction concerning the resurrection of the dead (or, more properly, the delay of its fulfilment) was no longer sufficient to cast a doubt upon it. In one word, this passage of our book, usually considered so difficult, is so little worthy to be regarded as the heel of Achilles in the case, that it rather constitutes its strength, before which its assailants are put to shame (Fuller, p. 343 et seq.).It should, however, be observed in this connection that the leading idea in the prophecy in Dan 12:1-3 is not the prediction of the resurrection, but rather the universal and eternal recompense to be meted out to them. The rising of the many sleepers in the dust of the earth, as predicted in Dan 12:2, is at bottom a mere auxiliary thought, or a preparation for the principal feature of the prophecy, consisting in the promise of everlasting life to the pious, and the denouncing of everlasting shame and torment upon the wicked. Inasmuch as the judgment upon the Old-Test. Antichrist, as foretold in a former passage (Dan 11:45), forms, in a measure, the opening act and point of commencement of this great recompensing judgment, all subsequent instances of such judgment must appear as a continued series of displays of the Divine righteousness, whose final conclusion at the last judgment will constitute the highest and most perfect, but not the only fulfilment of this prophetic passage. Among such displays of Gods justice may be reckoned the end of the tyrant Herod and the destruction of Jerusalem by the Romans, the subjugation of the Eastern churches by Islamism and the overthrow of the Middle-age Papal church by the Reformation.As the eternal recompense, so the awaking of the dead, which forms its substratum and preliminary condition, reaches far into the history of time and earth, extending itself close to the historical position of our prophet, even though Jesus Christ, as the first fruits of them that sleep, began the blessed series of those who shall have a part in the resurrection of the just (Luk 14:14; Luk 20:36; 1Co 15:20 et seq.), and though, consequently. He was the first who could say with entire truth, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear him shall live (Joh 5:25; of. 12:28, 29). Both the preliminary judgment of the world, which is transpiring in the events of history, and the ethical resurrection in Christ Jesus of the spiritually dead, which is the basis and pre-condition of the future resurrection of all flesh,both these have their beginning at the very point where the prophets scope of vision ends, and by that fact attest the truth and the Divine origin of his predictions, to which the Lord would assuredly not have repeatedly appealed and referred, had He not considered this book equal, in its inspired character, to any of the remaining prophets of the Old Covenant (cf. the Introd. 6).
2. The prophecy, which forms the second leading thought of this section, relates to the point of time of the end. It repeats in substance the mystical [?] measure of time noticed in a former section, by which the last severe trouble of Gods people should continue during three and a half times, and adds a further period of one and a half months, during which the last remnants of suffering and trouble shall be removed. It was shown above that the historical conditions of the Maccaban period afford but little countenance to the assumption that these periods of 1290 and 1335 days were invented to accord with the course of events in the experience of the past. It was also shown in a former instance (on Dan 7:25) that the underlying idea, which is common to all the parallel mystical limitations of time (the half-week, the three and a half times, the 1150, 1290, 1335 days), is that the time of suffering should be shortened,that the time of tribulation should indeed begin, but should be broken through at the middle, and by the grace of God should quickly be brought to its close. It is consequently a time to which the words of the Saviour respecting the shortening of the days of tribulation (, Mat 24:22; Mar 13:20) will apply. It will be sufficient to notice, in this connection, that this mysterious period, which received a first approximate [!] fulfilment in the great religious persecution of the Jews by Antiochus Epiphanes, appeared a second time in the Jewish war, which ended in the destruction of Jerusalem by Titus (A.D. 6670), and that a third and final fulfilment of the same period is in anticipation, in the last days before the return of Christ, according to Rev 12:14; Rev 13:5, when the church shall be overtaken by a time of severe trial and purification. cf. Auberlen (Daniel, p. 287), who, somewhat vaguely and generally characterizes the three and a half times as the period of the world-power, during which the supremacy over the kingdom of heaven is given to the earthly kingdoms, and then proceeds: So, then, this number is resumed in the Apocalypse, in order to characterize the times of the heathen, during which Jerusalem is trodden under foot, and in which, consequently, the kingdom of God has wholly lost its outward and visible existence in the earthhence the times from the Roman destruction of Jerusalem to the return of Christ (more correctly, without doubt, the last and most momentous epoch of that time, or the epoch of the New-Test. Antichrist). cf. Luk 21:24, and Rev 11:2, both of which speak of the treading under foot of the holy city by the heathen, to continue, according to the former passage, until the times of the Gentiles are fulfilled, and, according to the latter, until forty-two months(=3 years=1260 days) are past. To this negative designation Rev 13:5 adds a positive, according to which the forty-two months denote the duration of the power of the beast, i.e., of the world-power. The only remaining passage in the Apocalypse which mentions the 1260 days, Dan 11:3, might likewise be explained by this opinion. The congregation therefore finds room in the heathen world, but it is also given over to the dominion of the world-power; it rests under the protection of that power, but also under its pressure; it is a suffering and militant church to this day. Precisely this correlation of protection and oppression forms the specific feature of the relation of the congregation to the world-power throughout the history of the church. Delitzsch (p. 285) is more cautious, that is, he avoids the excessive extension of the three and a half times until they cover a period of many centuries, and contents himself with observing that in the anti-typical history of the last times, these measures of time, the three and a half years, 1290 and 1385 days, shall yet become important; and Kliefoth (p. 503) contends for that interpretation of the three and a half times which holds that they denote the highest development of the power of Antichrist, and his end, immediately before the manifestation of Christ.
Probably the opinion of those is likewise not to be at once rejected, who hold that there was also a typical relation between the three and a half times of Daniel and the public life of Jesus, which covered three to four years, whether they regard the latter period as a period of continued trial and suffering, which became more intense toward its close (cf. Luk 13:6-9 : the three years of laborious and vain attempts on the part of the Lord to convert the barren fig-tree, Israel), or whether they find in it the first half of the mystical week mentioned in Dan 9:27, and let the Second, which corresponds directly to the three and a half years, follow immediately afterward (cf. supra, the history of the exposition of Dan 9:24-27). Ebrard has recently put forth a particularly noteworthy effort to carry out the latter of these views, with special regard to the chronology of the leading events in the life of Christ, although his attempt involves much that is artificial and arbitrary (Christliche Dogmatik, 2d ed., II. 747; cf. his Kritik der evang. Geschichte, 3d ed., pp. 165, 196 et seq.;and for a criticism of his views, cf. Bhring, in Schenkels Allg. kirchl. Zeitschrift, 1867, p. 579).
3. Homiletical suggestions.As in the Oratio eschatologica by Christ (Matthew 24 par.) and especially in its intermediate parts (12:2936), so in the present section there are two principal questions whose investigation devolves on the homiletical student; and they succeed each other in the same order as in that section of the gospels: (1) the question concerning the preconditions and the course of the end of the world and the final judgment (see Dan 12:1-3); and (2) the question relating to the preceding development, or to the time of the end of the world (see Dan 12:5 et seq.). In answer to the first question, Dan 12:1-3 indicate that the sufferings and sorrows of Gods people shall attain to an unprecedented height, as a necessary preparation for their deliverance by the Messiah; and further, that the general resurrection of all the dead, whether pious or godless, forms a prerequisite and preparation to pave the way for the judgment of the world, which is to dispense eternal rewards and punishments. The revealing angel answers the second question in Dan 12:7; Dan 12:11-12, so far as to state that the last times shall constitute a period of suffering, through which the faithful ones must urge their way, but which shall be shortened and broken through at the middle by the grace of God,in which is contained, at the same time, a reference to the sudden and unexpected introduction of the final time of the end, or to the coming of the judge of the world like a thief in the night (Mat 24:36; Mat 24:42; Mat 24:44; Luk 21:34 et seq.; 1Th 5:2 et seq.). The solution of both questions leads to an exhortation to patient, contented, and watchful waiting for the fulfilment of the prophecy respecting the last end (Dan 12:4; Dan 12:9; Dan 12:13cf. Mat 24:32 et seq., Mat 24:42 et seq.; Mat 25:1 cf seq.). Thus all the leading features of the Scriptural doctrine of the last things (Mors tua, judicium postremum, gloria cli, et dolor inferni, etc.) are comprehended within the narrow limits of this chapter, and are there properly arranged for practical and edifying discussion, either in a single study or in several.
Single passages.
On Dan 12:1, Luther: This does not signify physical sufferings, which were far greater at the destruction of Jerusalem, in Rome, and in many other cities and countries; but the suffering of souls, or the spiritual affliction of the church, as prefigured by the sufferings of Christ. For physical sufferings are temporary, and cease with the body. But the question here is whether the church shall fall or stand, which the devil had attacked in two directions through the agency of Antichrist: on the one hand, by an Epicurean contempt for the sacraments and the Word of God, on the other, by the terrors and despair of conscience, in which no proper comfort of the graces (was found), but only wretched tortures, which vexed men with the sufficiency of their own doings and with their works (of which, however, the Epicureans and heathen know nothing); hence, that it was time that Michael should arouse himself, and not suffer Christendom to be destroyed at its last-gasp, but to comfort and collect it again by his beneficent word of grace.Melancthon: Semper oportet nobis notam esse et infixam animis hanc doctrinam, quod Ecclesia sit subjecta cruci, et cur sit subjecta, videlicit, quia vult Deus intelligi ab Ecclesia iram adversus peccatum, quam mundus contemnit. Agnoscant igitur pii Ecclesi, rumnas, et propter Dei gloriam ac propriam salutem et publicam necessitatem acrius incumbant in Evangelii studium, et toto pectore Deum, innocent, ut Ecclesiam conservet, defendat, et augeat.Quatuor autem consolationes h. l. traduntur, qu piis omnibus semper in conspectu esse debent: 1. Prima est, quod Ecclesia non sit penitus interitura, sed tunc quoque in illis periculis duratura. 2. Secunda consolatio, quod ibi sunt futura, Ecclesi membra, ubicumque erunt amplectentes puram Evangelii doctrinam; erit enim, ut inquit, dispersio populi (cf. Dan 12:7). 3. Tertia consolatio, quod in his tantis periculis habitura sit Ecclesia defensorem Filium Dei (Michaelem). 4. Quarta consolatio est, quam hie quoque proponit Angelus: Quum cerumn non sint futur perpetu, hac spe facilius eas feramus, quod pits promittitur gloriosa liberatio et terna ltitia; impiis vero denuntiantur terni cruciatus.Starke: God permits the persecution of His church to reach its highest point that His help may be so much the more glorious.
On Dan 12:2-3, Jerome: Oppresso Antichristo et spiritu Salvatoris extincto salvabitur populus, qui scriptus fuerit in libro Dei, et pro diversitate meritorum alii resurgent in vitam ternam, et alii in opprobrium sempiternum. Magistri autem habebunt similitudinem clli, et qui alios erudierunt, stellarum fulgori comparabuntur. Non enim sufficit scire sapientiam, nisi etalios erudias; tacitusque sermo doctrin, alium non dificans (cfr. 1Co 14:3 ss.), mercedem operis recipere non potest.Melancthon: Facilius ferimus hujus vit miserias, cum quasi metam prospicimus, et scimus aliquando Ecclesiam ex tantis malis eluctaturam esse. Videmus nunc quidem misere dissipatum esse populum Dei: quare non procul abest resuscitatio mortuorum.Starke: Since the faithful martyrs, who loved not their lives unto the death, are to have the preference over others in the resurrection (1Co 15:23 et seq.), should it contradict the righteousness of God that the greatest persecutors of the church, as the first-born sons of hell, should be raised before the general resurrection of the dead, and be the first to be cast into hell with soul and body (comp. Rev 19:20 with Rom 2:9)?Forward, then, ye teachers of the Gospel! do not become wearied in your office! Rather devote tongue, pen, and life to point men to Christ as the true righteousness! Suffer in patience everything that the wicked world can do to you on that account! The magnitude of your gracious reward is well worth such industry and patience! On Dan 12:4, Jerome: Etiam in Apocalypsi Joannis liber videtur signatus septem sigillis intus et foris. Librum autem illum potest solvere, qui Scripturarun sacramenta cognovit, et intelligit nigmata et verba tenebrosa propter mysteriorum magnitudinem, et interpretatur parabolas, et occiddentem literam transfert in spiritum vivificantem.Osiander: The Divine prophecies are only then correctly understood when they are in course of fulfilment (cf. 2Pe 1:20).
On Dan 12:7; Dan 12:11-12, Melancthon: Met sunt temporum mirabili consilio Dei constitut. Et quanquam Christus diem ilium soli patri notum esse inquit nec vult nos curiose qurere certum diem out annum, sed semper velut in statione paratos expectare ilium ltissimum diem, quo se ostendet universo humano generi et cum sua Ecclesia triumphabit; tamen brevitas hujus mundi varie significata est.Calvin: Quamvis Daniel non stulta curiositate inductus qusierit ex Angelo de fine mirabilium, tamen non obtinet, quod petebat, quia scilicet voluit Deus ad modum aliquem intelligi, qu prdixerat, sed tamen aliquid manere occultum, usquedum veniret maturum plen revalationis tempus. Hc igitur ratio est, cur Angelus non exaudiat Danielem. Pium quidem erat ejus votum (nequc enim optat quicquam scire plus quam jus esset), verum Deus scit quid opus sit, ideo non concessit, quod optabat.Geier (in Starke): The last times will be terrible and dangerous; but they have their definite limits.
On Dan 12:10, Theodoret: , , .Luther: For however brightly and powerfully the Gospel moves, and however strong the church may be, there must still be heretics and false teachers to prove her, in order that the approved ones may be manifest; and these same heretics are fond of taking sides with kings and great lords. Consequently the heretics will continue to the end. But to the godless he (the prophet, or, rather, his prophecy) is of no service, as he himself remarks: the wicked shall remain wicked, and not regard it. For this prophecy and similar ones were not written that we might (beforehand exactly) know history and the troubles of the future, so as to feed our curiosity as with an item of news; but that the pious might comfort themselves and rejoice over them, and that they should strengthen their faith and hope in patience, as those that see and-hear that their wretchedness shall have an end, and that they, delivered from sin, death, the devil, and every evil, shall come to Christ in heaven, in his blessed eternal kingdom.
On Dan 12:13, Tbing. Bibel: How blessed will it seem to rest in the bosom of the Lord, after the work of this life is done, until the day of restitution shall come, when we shall arise, every one to the gracious lot that shall fall to him.Starke: At length the sufferings of the faithful reach a joyous end; then follow rest and sweet refreshing, and finally a glorious resurrection, when with their glorified bodies they shall enter into the joy of their Lord. Blessed is he who with Daniel shall receive a similar lot. Amen.
Footnotes:
[1][, was made to exist, or was gone through, contains the idea of exhaustion.
[2], strictly, the canal, properly applied to the Nile, but here used of any alluvial stream.
[3]The reduplicated forms seem to call special attention to the position of this being, which was not precisely defined before, Dan 5:5.
[4]The pronoun is emphatic]
[5][Keil (as we have seen) makes the transition from the Antiochian to the Messianic era occur at an earlier point in the prophecy, and he urges the connective force of the introductory clause of the verse, especially the of consecution as a proof that no break or interval can be admitted here. This is an unnecessary straining of the phraseology. In fact, phrases of date, like here, usually indicate a transition rather than a close sequence. cf. Stuart, who instances especially Isa 19:23; Isa 26:1; and even Dan 2:44.]
[6][Keil, on the other hand, thinks that points back to (Dan 11:40), which he interprets as the time of the end, when the hostile persecutor rises up to subdue the whole world, i.e., the final Antichrist. The transition appears to us precisely analogous to that found in our Lords eschatological discourse, Mat 24:29; Mar 13:24; and it seems to stand here, as there, for a connecting link between the near and the remote application of the prediction. The distress of the Antiochian persecution, like that of the final siege of Jerusalem, is made the symbol of the ecclesiastico-political throes of the final catastrophe, the downfall of Judaism being there the precursor of that of the world itself. The phrase, In that time, thus becomes parallel with the formula, In that day, or, In those days, In the last day, etc., as a stereotyped designation of the Messianic ra. It is the constant practice of the prophets to view these series of future events on the same plane and in the same perspective, the interval, as well that between the close of the Old Dispensation and the introduction of the New, as that between the establishment of the latter and its ultimate triumph, being left out of view. There is thus always a measure of indenniteness in the prophetical utterances on these points, especially in the phraseology relating to these times and seasons.]
[7]Cf. Calvin on that passage: Multos hie ponit pro omnibus, ut certum est. Neque hc locutio debet nobis videri absurda. Non enim rabbino opponii angelus omnibus vel paucis, sed opponit uni; cfr. Rom 5:15; Rom 5:19. [Keil observes that the angel has it not in view to give a general statement regarding the resurrection of the dead, but only discloses on this point that the final salvation of the people shall not be limited to those still living at the end of the great tribulation, but shall include also those who have lost their lives during the period of the tribulation. This, however, seems an unnecessary limitation of the many, which Keil himself admits can only be rightly interpreted from the context. Stuart clearly argues that the connection gives it here the universal sense.]
[8][This view is unnecessary, and places the prophet in a false light. Daniel does not explicitly say that these events are simultaneous, if we have rightly apprehended and expounded his language. He did not indeed clearly apprehend the length of the interval, but we are not warranted in saying that he was not aware there was any. Much less does he assert it.]
[9][Keil of course disputes this interval at the place assigned to it by our author. Stuart also is unable to discover it there. Both lay undue stress upon the connecting link, In that time.]
[10][Keil, on the other hand, inclines (with Bertholdt, Hitzig, Auberlen, Kliefoth) to understand by the whole book. For, as Kliefoth remarks, the angel will close, Dan 12:4, the revelation, and along with it the whole prophetical work of Daniel, and dismiss him from his prophetical office, as he afterwards, Dan 12:13, does, after he has given him, Dan 12:5-12, disclosures regarding the periods of these wonderful things that were announced. He must seal the book, i.e., guard it securely from disfigurement, till the time of the end, because its contents stretch out to the end. cf. Dan 8:26, where the reason for the sealing is stated in the words, for yet it shall be for many days. Instead of such a statement as that, the time of the end is here briefly named as the terminus, down to which the revelation reaches, in harmony with the contents of Dan 11:40 to Dan 12:3, which comprehends the events of the time of the end.]
[11][Keil (after Kliefoth) thus moderates the latter position: The river Hiddekel (Tigris) was a figure of the Persian world-power, through whose territory it flowed (cf. for the prophetic type, Isa 8:6-7 : Psa 124:3-4), and the designation of the river as , Nile, contains an allusion to the deliverance of Israel from the power of Egypt, which in its essence was to be repeated in the future.]
[12][Keil defends the rendering of by shatter, rather than scatter, and of by completion, rather than ceasing; but the sense is not materially different in either case, if the prophecy refer to the persecution by Antiochus, for the hour of striking for independence was coincident with that of the deepest oppression. The metaphorical signification of power for , however, seems preferable as being more usual and natural than that of part; and the latter savors too much of a diplomatic rendering.]
[13][It may reasonably be objected to this reference that it is too petty, and requires too special a rendering of the words to be of any great value]
[14][The fulfilment of all these things obviously is explained by the more definite statement in Dan 12:11-12, for the prophets inquiry was expressly in order to elicit such an explanation. This is precisely analogous to our Lords eschatological data, Mat 25:34. etc.; where the nearer event alone is chronologically determined, and the final one left vague (Mat 25:36).]
[15][Keil likewise distinguishes between and but neither his nor the authors distinction seems to be very clear or well, founded. In the present instance seems to denote the nearer sequel of the pressing emergencies in immediate view, and the more distant consummation of the entire prophecy. If so, the angel does not fully answer the inquiry of Dan 12:6, but does Daniels, by designating only the terminus of the Antiochian history. Hitzig is altogether correct; in thus stating the (latter) question: What, i.e., which event is the uttermost, the last of the , that stands before the end? (Keil).]
[16][In like manner the closing and sealing ( and in both cases) can be no other here than in Dan 12:4. But since, according to Dan 12:4, Daniel himself must shut up and seal the book, the participles in this clause, assigning the reason for , cannot have the meaning of the perfect, but only state what is or shall be done; shut upthey shall be (remain) till the time of the end; thus they only denote the shutting up and sealing, which must be accomplished by Daniel. The shutting up and sealing. can only consist in this, that the book should be preserved in security against any defacement of its contents, so that it might be capable of being read at all times down to the time of the end, and might be used by Gods people for the strengthening of their faith; cf. Dan 8:26Keil.]
[17][It is strange that a commentator will persist in calling this an approximate estimate, when its sole object was to clear up uncertainty as to the duration of the events in prospect, and when, accordingly, precise periods of time are assigned in explicit and varied terms. Surely the whole subject is designedly left in doubt if this language does not definitely determine it.]
[18][It is thus true that history in a measure interprets prophecy, or rather enables the interpreter to give vividness and detail to predictions in themselves general and obscure. So also seeing is better than reading a description, however clear. But it is not necessary to wait for the accomplishment of prophecy in order to gain an intelligent comprehension of its essential import. To maintain this would be equivalent to denying any intelligible use of language. Nor is it true, as many expositors assert, that Daniel himself did not understand these prophecies. Dan 12:8 only means that he did not clearly see the application of the announcement in Dan 12:7 to the previous prophetic declarations, especially the mode of computing the note of time there given. This point is cleared up by the particular specifications of the present communication, and Daniel is therefore dismissed with a peaceful sense of full intelligence.]
[19][The neut , however, is not in itself synonymous with the act. ; it here becomes equivalent to it only by reason of the connection with . In Dan 11:31, where the subject spoken of is the proceedings of the enemy causing desolation, the abomination is viewed as , bringing desolation; here, with reference to the end of those proceedings (rather, with reference to the persecuted sufferers as being profaned by it), as , brought to desolation; cf. on Dan 9:27 (Keil).]
[20][After the precise designation of the terminus ad quem in the passage which our author last refers to, there seemed to the prophet, or rather to his angelic instructor, no need of its repetition here. Every reader would spontaneously understand the period in question, dating from an idolatrous installation, to continue till the removal of the offensive and impious object. It is evidently the term of the sacrilege.]
[21][It ought to be observed, on the contrary, that the 1,290 days are not assigned as the limit of the troubles, but only of the profanation.]
[22]The precarious character of all combinations bearing on this question may appear from the following calculation by Hitzig (p. 225 et seq.): . Antiochus (1Ma 1:10) ascended the throne in the year 137 . Sel., and he died (1Ma 6:16) in the year 149; consequently his reign falls between April, B.C. 170 and March, 163. But we possess a coin of seleucus bearing the number of the year PAZ (see Eckhel, Doctr. num., iii. 222), which shows that Seleucus still reigned at least at the beginning of the last quarter of B.C. 176. Antiochus became king during the month of October, 176, at the earliest; and if he reigned not quite twelve years, according to Appian, Syr., c. 66, we may perhaps regard the eleven years 175165 as being full, and obtain, in addition, the fraction of the twelfth year by including a remnant of 176 possibly, and certainly by adding the first months of 164 (at least as far as April). Accordingly if, as we believe, the author referred in Dan 12:11 to the death of Antiochus as the end of the period, it follows that the latter died 140 days after the dedication of the temple (see on Dan 8:14), on the fifteenth to eighteenth day of the second month 149 (Jewish), i.e., on the thirteenth of the eighth month (Artemisius) 148 Sel. This result harmonizes excellently with that coin, and also with Appian (?). On the other hand, when Eusebius (Chron. 1:348) assigns eleven years to the reign of Antiochus, from Olymp. 151, 3, to Olymp. 154, 1, or from B.C. 174 to 164, there is an error, not only with respect to the point of departure, but also with regard to the end, since the death of the king transpired during the second half of the Olympiad; Antiochus, died in Olymp. 153, 4. Bleek ventures a similar calculation (Theolog. Zeitschr., p. 293 et seq.), in which the words perhaps, probably, I believe, occur suspiciously often.
[23]But this convenient refuge of the puzzled expositor is cut off by the repeated and varied form of the numbers so absolutely given. If all was symbolical, why these changes, and why these particular numbers?]
[24][This excess or deficiency is occasioned by the erroneous interpretation of the 2300 evening-mornings as being 1150 days (cf. on Dan 8:14), and by taking the three and a half years too strictly.]
[25][It seems to us that the following explanations of Stuart fairly and sufficiently meet the difficulties or discrepancies raised by the author: The 1290 days are more specific than the phrase. time, times and a half, in Dan 12:7, and also in Dan 7:25. The latter (time, etc.) is, as it were, a round number, three and a half first equalling the one half of the sacred number seven, and the fractional part equalling the half of one year. In such a case minute exactness of course is not to be expected. But the thirty additional days here (over 1200 days=forty-two months=three and a half years) are doubtless designed as an exact account of time during which the detestable (desolating) abomination continued in the temple. The terminus a quo is the time when Antiochus first removed the daily sacrifice, which probably was near the end of May or at the beginning of June in B.C. 168. Judas Maccabseus removed this , and purified the temple, Dec. 25th of B.C 165, making the time in question, i.e., three and a half years, as nearly as history will enable us to compute it. There can hardly be room for doubt that the statement in our text is minutely correct. The work of Judas there is the terminus ad quem of the period in question.]
[26][The author is far too positive concerning the irreconcilability of this period with the death of Antiochus, as the following computation by Stuart will suffice to show: It appears from 9:4044 above, that Antiochus made another and final invasion of Egypt, near the close of his life, after which he marched against Palestine. Mattathias and his sons, in the mean time, had been organizing the party of the pious, and Antiochus was exceedingly indignant at the efforts which they made and the success with which they were attended. In 1Ma 2:26-37, we have an account of the situation of Antoeuus while in the glorious land. His treasury was empty. He had already robbed the temple of all which it contained that was of any value, and he was necessitated to look to another quarter. He left half of his army, therefore, with Lysias, one of his favorite officers, and passed over the Euphrates in order to rifle the countries of the East. First he went through and subdued Armenia ( , 12:37), and then turned off to rob the temple at Elymais, where he met with disgrace, and finally with death. Not long after the departure of Antiochus, Lysias began the contest in Palestine in serious earnest; but Judas uniformly triumphed in all his encounters; and so decisive was one of them over Lysias, that Judas proceeded to purify the temple and to restore its worship, 1Ma 4:36 seq. All this must have occupied some months; and the consecration of the temple took place the 25th of Dec. 165 B.C. Of course Antiochus had had sufficient time for his conquest in Armenia and for his advance to Elymais before the winter had far advanced. It was in early spring that he undertook the robbery of the temple in Elymais; after which, on his retreat, the news met him of total defeat in Palestine, and helped to increase the malady under which he was then laboring. In 1Ma 6:1 seq., is an account of the close of the life of Antiochus, and of his failure at Elymais. If we now count onward, from the consecration of the temple by Judas to the time when Antiochus deceased, we shall perceive at once that the period of 1335 days is in all probability the period of Antiochus, death. From the time that the daily burnt-offering was removed by Apollonius, at the command of Antiochus, to the time of the reconsecration, were 1290. From the same terminus a quo to the death of Antiochus were 1335 days, i.e., forty-five days more than is included in the preceding period. History has not anywhere recorded the precise day of Antiochus death; so that we cannot compare the passage before us with that. But we are certain as to the order of events, and as to the season of the year, as well as the year itself, in which the death of this king took place. Of the general accuracy there can be no doubt; and such are the chronological designations of this book that we may safely rely, in this case, on its minute accuracy.]
[27]Cf. Dereser on the passage: Many Israelites who lived during the persecution. in rocky caverns, where the dead were bestowed, or who seemed to lie in the dust like a lifeless corpse, shall, so to speak, awake to renewed life through the goodness and power of God, and shall perform actions by which they shall live forever in history. On the other hand, the apostate Jews shall be branded with everlasting shame.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The prophecy o f Daniel closeth in this Chapter, with some most gracious assurances of Israel’s deliverance; from all her troubles. Daniel’s mind is exercised with thoughts concerning the same. The Lord’s gracious consolation to the Prophet.
Dan 12:1
Here is a most lovely account of Jesus, and of his office-character, as Mediator. I do not hesitate to believe, that the Michael here spoken of is Christ. In confirmation, turn to those scriptures. Rev 12:7-11 . How Christ then stood up for all eternity: how in time, and how forever; all his offices typify. Pro 8:22-23 ; Psa 40:6-8 ; Heb 7:24-25 ; 2Th 1:10 . In every point of view, it must be a time of trouble. When Christ comes to make up his jewels, he comes also to take vengeance of them that know not God, nor obey the gospel of Jesus. Mal 4:1 ; 2Pe 3:10-11 . But what a sweet close is this verse, of the safety of Jesus own! Isa 4:3 ; Luk 10:20 ; Rev 20:12-15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 12:3
I do believe the station of a popular preacher is one of the greatest trials on earth: a man in that position does not stop to soberly calculate how much, or rather how little is done when there appears a great effect, nor to consider how immense is the difference between deeply affecting the feelings and permanently changing the heart. The preacher who causes a great sensation and excited feelings is not necessarily the one who will receive the reward of shining as the stars for ever and ever, because he has turned many to righteousness.
F. W. Robertson.
Dan 12:3
Yonder stars are rising. Have you ever noticed their order, heard their ancient names, thought of what they were, as teachers, ‘lecturers,’ in that large public hall of the night; to the wisest men of old? Have you ever thought of the direct promise to you yourselves, that you may be like them if you will? ‘They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars, for ever and ever.’ They that be wise. Don’t think that means knowing how big the moon is. It means knowing what you ought to do, as man or woman; what your duty to your father is, to your child, to your neighbour, to nations your neighbours.
Ruskin, Fors Clavigera, lxxv.
I like to associate my friends with particular stars, there is something so sweet and intimate and confidential in a star. The sun and the moon, but especially the sun, are too universal and general for particular friendship; but you may consider a star as your own.
Erskine of Linlathen.
Heine, in his Confessions, tells of an interview he once had with Hegel. After supper the poet, looking out of the window, began to speak sentimentally of the stare as the dwelling-place of the blessed. Hegel muttered, ‘Hum! hum! The stars are simply a brilliant leprosy on the face of heaven’. ‘In God’s name,’ cried the poet, ‘is there then no happy place above where the virtuous may find reward after death?’ Whereupon Hegel rejoined, ‘So you think you deserve a pourboire for tending your sick mother, or for not poisoning your elder brother!’
Dan 12:3
Take as many to heaven with you as ye are able to draw. The more ye draw with you, ye shall be the welcomer yourself.
Samuel Rutherford.
Reference. XII. 3. T. Sadler, Sunday Thoughts, p. 212.
Dan 12:4
It is written, Many shall run to and fro, and knowledge shall be increased. Surely the plain rule is, Let each considerate person have his way, and see what it will lead to. For not this man and that man, but all men make up mankind, and their united tastes the taste of mankind. How often have we seen some such adventurous and perhaps much censured wanderer light on some outlying, neglected, yet vitally momentous province; the hidden treasures of which he first discovered, and left proclaiming till the general eye and effort were directed thither, and the conquest was completed. Wise was he who counselled that speculation should have free course, and look fearlessly toward all the thirty-two points of the compass, whithersoever and howsoever it listed.
S artor Resartus, book i. 1.
The art of printing appears to have been providentially reserved till these latter ages, and then providentially brought into use, as what was to be instrumental for the future in carrying on the appointed course of things. The alterations which this art has already made in the face of the world are not inconsiderable. By means of it, whether immediately or remotely, the methods of carrying on business are in several respects improved, knowledge has been increased, and some sort of literature is become general.
Butler.
Dan 12:4 ; Dan 12:9
My book will await its reader; has not God waited six thousand years before He has created a man to contemplate His works?
Kepler.
References. XII. 4. H. W. Beecher, Christian World Pulpit, vol. xxix. p. 291. XII. 6. J. Kerr Campbell, Christian World Pulpit, 1890, p. 131.
Authority
Dan 12:9-10
It is the manner of the Holy Spirit in sacred prophecy to pass rapidly from one future event to another foreshadowed by it. The Prophet in this Scripture having revealed the sufferings which the Hebrew Church and nation would endure in the time of Antiochus Epiphanes, passes on by a quick transition to unfold the trials which await the Christian Church in the latter days. It is a subject for serious inquiry whether, in the history of the Church or world of late years, there has not been a gradual tendency towards a fulfilment of this prophecy.
I. In reviewing the past we may recognize a remarkable change in popular opinion concerning the origin and claims of authority, both civil and ecclesiastical. The belief taught by St. Paul and St. Peter that authority is derived from God, and that obedience is due to lawful authority in things not unlawful for the Lord’s sake, has now been greatly weakened; and authority is commonly supposed to be derived from earth and not from heaven, and to have no other claim upon allegiance than that which depends on the voice of the people, and not on the will of God. Together with the change in popular opinion as to the claims of authority two other powers have grown up. Men crave protection, and admire strength. On one side some have almost deified the Roman Papacy, and on the other side some have been driven to defy all authority whether temporal or spiritual, and to cast away all belief in a Personal Ruler of the World, and in future rewards and punishments, and to place the people on the throne of God.
II. Our own duty in face of these events. We must endeavour to revive in the public mind a recognition of the Divine origin of authority. This feeling needs to be answered in rulers as well as in subjects. If parents, masters, and governors were resolved to act in the consciousness that their authority is received from God, and that He will call them to account at the Great Day, then they would use it as a sacred trust from heaven, and never abuse it to gratify their own selfish desires.
Bishop Wordsworth, Clerical Library, vol. II. p. 262.
Dan 12:10
God will not judge men by what they know; yet to have used knowledge rightly will be a staff to support and comfort us in passing through the dark valley.
Jowett.
Dan 12:10
Where, if not in Christ, is the power that can persuade a sinner to return, that can bring home a heart to God? Common mercies of God, though they have a leading faculty to repentance, yet the rebellious heart will not be led by them. The judgments of God, public or personal, though they ought to drive us to God, yet the heart unchanged runs the further from God. Leave Christ out, I say, and all other means work not this way; neither the works nor the word of God sounding daily in his ear, Return, return. Let the noise of the rod speak it too, and both join together to make the cry louder yet the wicked will do wickedly.
Leighton.
Dan 12:13
Nature in her grave nobleness is not less, but more dear now, when I remember that I shall soon bid her good even, to enter into the presence of her Lord and mine. New heavens and a new earth I cannot sever my human heart from mine own land; and who shall say that those noble countries, casting off all impurity in the fiery trial that awaits them, shall not be our final heaven?
I love to think that it may be so; I love to think that the Lord, in His humanity, looks tenderly upon the mortal soil on which He sojourned in His wondrous life, and that here, perchance, in these very lands, made holy by His grace and power, our final rest shall be. It may be but a fancy; but it comes upon me with gentle might, like the whispered comfort of an angel. A new earth, wherein dwelleth righteousness a glorified humanity which, remaining human, is mortal no longer! with the judgment and the condemnation and the wars of the Lord overpast, and the earth and the heaven one fair broad country, and Himself over all, blessed for ever! These are the old man’s dreams; and they shed new glory over the pleasant places in which my lines have fallen.
From Adam Graeme of Mossgray, by Mrs. Oliphant.
Spare no deceit. Lay the sword upon it; go over it: keep yourselves clear of the blood of all men, either by word or writing; and keep yourselves clean, that you may stand in your throne, and every one have his lot, and stand in the lot in the Ancient of Days.
Fox’s Address to the Quakers, 1656.
Dan 12:13
Jesus, that Flower of Jesse set without hands, getteth many a blast, and yet withers not, because He is His Father’s noble Rose, casting a sweet smell through heaven and earth, and must grow; and in the same garden grow the saints, God’s fair and beautiful lilies, under wind and rain, and all sunburned, and yet life remaineth at the root. Keep within His garden, and you shall grow with them, till the great Husbandman, our dear Master Gardener, come and transplant you from the lower part of His vineyard up to the higher, to the very heart of His garden, above the wrongs of the rain, sun, and wind.
Samuel Rutherford.
Go Thou Thy Way
Dan 12:13
If there be any deep prophetic sense in these last words of God to Daniel, I do not mean to endeavour now to search them far. I wish only to accept them very practically, and very simply, as they apply to every one of us; and this is what they say to you and me.
I. Go Thou Thy Way. ‘ The future is wrapped in clouds; much is hidden from your view; and, there are many mysteries “But go thou thy way”; do not hesitate, do not look back, do not measure by results go thou thine own proper way and appointed way. Do thy work, whatever it be, that God has given thee to do; fulfil thy part; execute thy mission; act out thy destiny “Go thou thy way”.’ And there are many of you to whom this command appears now especially to apply. I see some of you afraid to begin. Halting at the threshold, you have such a fear lest you should fall back again, and do harm by your inconsistencies, and grieve the Holy Ghost, and it would be worse for you than ever. To you it comes ‘Go thou thy way’. Or you have tried and failed so often that you are utterly discouraged, and you are sure that you shall never succeed; nevertheless, ‘Go thou thy way’. Or the work which you are now called to do is very great, and it so outstretches all your strength and all your grace that you dare not touch it ‘Go thou thy way’. Or the differences of opinion in the Church are so apparent. It is so hard to know ‘what is truth ‘ I am drawn so many ways, I see so many contradictions, such opposites, I do not know what to believe ‘Go thou thy way’. Or there are such inconsistencies everywhere. I see so much that is wrong in Christian men that I feel frequently staggered ‘Go thou thy way’. You cannot be wrong if you are in the path of duty, that is safe; the rest will take care of itself. Only act out your convictions, and keep well in your own true line.
II. But be sure it is ‘Thy Way’. But then you must first have well ascertained that that way which you are now going to take is ‘ thy way’. This was the point at issue between Christ and Satan. Satan, falsely quoting, said: ‘In their hands they shall bear Thee up’ leaving out the sequel, which was the hinge of the promise, ‘in all Thy ways ‘. Christ saw the omission, and saw that any venture which was without that condition would be presumptuous; and therefore He answered: ‘Thou shalt not tempt the Lord thy God’. The first thing, therefore, that you have to do is to be quite sure that the way you are taking is ‘thy way’. Ask God to make this quite clear. Try it by some of the great tests. Does your conscience quite go along with it? Have you a vocation? Is it directly or indirectly to usefulness? Is there any cross in it? Does it bring you nearer to Christ? Do you believe that He is pleased with you in it? Does it advance truth and holiness? If you are quite satisfied by such proofs that it is your way, then go, nothing doubting. With the end you have nothing to do; that is God’s care. He will be sure to make that right Deal with the present, and watch for, but do not anticipate nor wish to hasten conclusions. Steadily, patiently, and perseveringly work on, wait on, believe on, till the end be. And, be that end what it may, it will be a blessed end to you; strange, perhaps, very contrary to your expectations, but a right end and a happy end. I know of no comfort in life I know of no repose greater than this Today, duty; tomorrow, trust the foot straight in the road, and the eye looking out for loving ends it cannot see.
III. The Soul’s Rest. I do not wonder that the very next words are ‘thou shalt rest’ ‘ Go thou thy way,’ and ‘thou shalt rest’. There is the soul’s rest, increasing experience of God’s faithfulness, a growing assurance of forgiveness, a greater and greater nearness to Christ, tokens for good, glances of the smile of God all these will be ‘rest,’ even while you are on the road.
Rest for God’s Servants
Dan 12:13
These words are addressed to Daniel, now an old man, when his work is over, and little remains for him but to die.
I. For God’s servants this present life is a time of labour, and in respect of it their time of rest is not yet. They are looking forward to their rest. This is the place of labour, with its accompanying measure of weariness and pain. Rest is an eventide blessing and comes when the day ends. True, the Gospel holds out a present rest, real and wonderful, to men believing, but it is true that called to rest in God, the Christian is also called to service: and this service has in it a laboriousness, a burden-bearing, an experience of weariness and an exercise of patience.
II. But this labour has its period. While He appoints to His servants their day of work, and amid the blessings of the life of faith disciplines them with their measure of toil and pain, He will certainly (and not too late) bring them into their rest. But what can we say of it?
a. One thing certain we may fix upon its sinlessness. What exercise, what high employment, may be theirs, we do not know. But this wonderful rest goes through it. Sin and temptation come nigh them no more.
b. Here we live in a continual experience of change. But then how different. For want of constancy our rest here is unquiet and precarious at best a brief snatch of breathing: but they possess it there.
c. We know how any great experience, religious or not, disquiets us here. The heart beats quick, and becomes too full, and joy itself becomes painful. Not so there: not so with those who are made conscious of the love that blesses them, and of the nearness of that uncreated and eternal nature.
III. At the end of the days God’s servant shall find the work in which he bore a part perfected. And he shall find his own labour in it So, when God subjects His servants to that discipline which the most eminent of them, and those that have served most faithfully, have experienced, He is not sending them away as useless servants.
R. Rainy, Sojourning With God, p. 37.
References. XII. 13. C. Stanford, Penny Pulpit, No. 1033. J. Vaughan, Fifty Sermons (10th Series), p. 54. A. Maclaren, Expositions of Holy Scripture Daniel, p. 84. XII. J. G. Murphy, The Book of Daniel, p. 199.
Fuente: Expositor’s Dictionary of Text by Robertson
The Reservations of God
Dan 12:8-13
Who can be so perplexing as God? “It is the glory of God to conceal a thing.” We think we have got an answer when we have only got a reply. There is a great sound of thunder in the air, but what it all means not even Daniel can tell. Yet the thunder is very useful; the thunder is the minister of God. There are mountains that have never been climbed; if they had been climbed they had been vulgarised, The pinnacles of the church were not made to be stood upon. Daniel asked a question and received all these words in reply, and no man knows what they mean. There they are, and they are useful every one of them. Who would be without the mystery? Who would have an earth without a sky? It would not be worth having. Yet the earth is under foot and comparatively manageable; we can dig it, plough it, put stones into it with a view of putting up a house, which the earth will always try to cast out, for the earth does not like masonry: the earth does not like to be violated. But the sky no man has touched. The sky is the best part of us. We get all our vegetables out of the sky, though we think we do not. All the flowers are out of the sun, though we think we planted them. So easily may we be misled by half-truths and by mere aspects of facts! Yet we cannot do without astronomy. We may have it as a science, it is not every mouth that can pronounce long words, but we must have it as a sovereign and gracious effect.
Daniel was bewildered. He said, “And I heard, but I understood not.” That is exactly our position today. Not one inch has the world advanced since that time in the matter of understanding, though it has published many books. Who ever knew a second edition of a book that was not amended? Why did not the man publish the second edition first by waiting until he had amended his own manuscript? It is thus, however, that God trains us and educates us. We are all trained up through our mistakes. Blessed is the man who knows the number of his mistakes, and who uses them for educational purposes. To-day is a second edition of yesterday, with emendation, if we be wise. We can publish today, just as we published yesterday, without amending a line, but therein we shall do nothing but establish our own folly. It is not necessary to understand in order to profit. Many persons will insist that unless they understand a matter they cannot be edified by it. I question, then, whether they are ever edified at all. We want both sides: the simple and the complex, the earth that can be ploughed and the heaven that can only be reverently looked at through a telescope. Herein we do great injustice to persons who have not much letter-learning. There is a learning of the soul; there is a spiritual sensitiveness that amounts to genius. There are children who understand more of the sanctuary than grey-haired fathers do. Children often see things first. They do not see them mechanically and artificially, and they do not publish a plan or map of them; but you relate your originalities to the child, and if they are real the child saw them quite one week before you ever dreamed of them, saw them in another way, its own dear, sweet, beautiful, and useful way. Persons think that if they understand religion they have got it. But no man can understand religion. Religion was never meant to be understood; it was meant to be felt, a secret, subtle, infinite fire, a climate, not an overcoat. When your life laughs with new joy, springs up to do heroic service, goes out to seek opportunities of doing good, then know that God is at work in your souls, and never mind what you understand. You know perfectly well you never had an understanding about anything that you have not modified or obliterated. What you want is Pentecostal fire, divine emotion; not silly, shallow sentiment, but deep, grand emotion that will express itself in discipline and in service.
What a noble counsellor this prophet will make! He tells us with great frankness and brotherly-kindness that what he is talking about he does not understand. That is the teacher we have been seeking all our lives. We want the learned professor who will sometimes denude himself of his spectacles and come before us and say, “Children, you know as much as I do about this, and that is nothing at all.” I could trust that man. The religion of the Bible is not some masonry that can only be understood by scribes who are eighty years of age, and who have passed through regulation courses. The religion of the Bible is an inspiration, something that is insubstantial, but that somehow gets hold of the life, and leads it out into the fresh air and the sunshine, and sends it back into the market-place and the field to buy and sell honestly and to toil faithfully for harvest. A pulpit that understands is a pulpit to be dreaded. Religion in some of its forms has been well-nigh wrecked by creed-makers and catechism-mongers, who have actually parcelled out the whole universe into paragraphs and called one of them “one,” another “two,” and another “three,” and on to fifty. How much better these men had been employed in a day’s good ploughing, in six months with hard labour! Parcel out your little earth if you like, and sell it in lots and leases and freeholds and copyholds, “with the said messuages”; but let the sky alone.
Many persons have arisen in the evolution of the ages who could have told Daniel what he did not understand. The man himself who wrote the book said he knew nothing about it, but persons who were born eighteen hundred years afterwards could now raise up Daniel and tell him what a fool he was not to have seen it at the time. All these days have been calculated; nearly every great man has been discovered by name in these emblematic numbers. All the Napoleons and Caesars and Leos of creation have been imaged by these mystical numerals. One might have believed in the interpretation if they had referred to one man only, and if every age had succeeded every other age in confirming the discovery; but when numerals can be so twisted as to. bring in even you and me, as well as Hannibal, Julius Caesar, Pontius Pilate, the Pope, and the last Prime Minister, it seems to me that numbers which are so infinitely accommodating ruin themselves by their generality. Let us take our stand by Daniel and hear without understanding.
What was the direction given to Daniel? It was a divine direction “Go thy way, Daniel”; in other words, Be at rest. The man was not ordered off like a trespassing dog; he was quieted like a troubled heart: Sit down, be at rest, be quiet, wait, expect. That is God’s answer to us all in our eagerness and our impatience. Daniel wanted to know “the end.” That is precisely what we may not know. We have nothing to do with the end; what we have to do with is the beginning and the middle, and every intermediate point in the series of points. The end hath God reserved unto himself. All that he has told us about it is that it shall be well. Will he bring all the crooked lines quite straight? He says he will. But will he get such hold of the devil as to make him part of the furniture of the universe in some way or other? Yes. And hell? He will work it up into jewellery. And night? He will drive it away like a bird of evil omen, and no other world will receive the unwelcome visitor; it shall be a wanderer for ever. When? It is not for us to know. How? Wait; be patient; be calm; be useful. The Lord has never yet discovered the end to his servants. What end can there be in God that is not another beginning? Yet what we would call the end because of our own finiteness shall burn like a midday sun, and no cloud shall violate that sanctuary of light. God is always keeping us back, reining us in, telling us that quietness is our strength and silence is our confidence. We think we could go ten miles an hour faster, but God knows we should drive ourselves into destruction: therefore he says to us, Stand; be quiet; rest. How wise it is! When we have taken the advice and really rest, into what a noble temper we come! Then no man may hear our words of self-chastisement: we blister ourselves with reproach; we say we will never do so again, but always be patient and waiting and watchful; then in one little hour we catch ourselves just as eager and impatient as ever, wanting to knock upon doors upon which there is printed in letters bright as stars, “Private.” Why can we not let these doors alone?
Yet God will give some little light after all. There shall be cross-beams that shall vex the eyes and yet shall throw a lurid elucidation upon the mad processes of earth’s tumult: “Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” God will get something out of this battle; he will get the “many.” How shall we know that we are God’s? When we are “purified, and made white, and tried.” But why shall the wise understand not understand in the intellectual sense, but understand in that large moral sense which can say with frank definiteness and grateful love, “Though he slay me, yet will I trust in him”? I cannot explain it, but I feel it; I do not know God in my head, but I know God in my heart; I understand the purpose, not the end. “The wicked shall do wickedly”; that is to say, the wicked shall become worse and worse. The path of the just is as the shining light, which shineth more and more unto the perfect day; and the path of the wicked is as the growing night, deepening in darkness until the darkness can be felt. It is one of two things with us: we are either growing up or growing down. We cannot remain at the same point. We say we are no worse than we were ten years ago; but if we are not better we are worse. We cannot grow better by mere abstinence, negation, by endeavouring not to do anything. The man could not increase his one talent by hiding it in the earth; nor can we stand still in character. The wicked man becomes worse and worse, until hell is too good for him. There is nothing outside a man, even though it be called perdition, that can be half so bad as the man himself. Oh the heart! bottomless pit! Oh the heart! an opening heaven Which is it in our case?
Has the devil no season of triumph? Has he no jubilee? He has delusions and illusions which he tries to make into a kind of jubilee: “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up.” There is therefore a temporary triumph. It shall come to pass that somehow, by door or window, the enemy shall get into the sanctuary and put out the altar fire; and there shall be nothing on the altar but white ashes. Somehow an evil power shall get hold of legislatures and nations and families, “and the abomination that maketh desolate” a grim, horrible, ghastly figure “shall be set up” as if for worship. How is it that God sometimes stands quite aside that the devil may have one hour’s triumph? “I heard, but I understood not” The devil has his day; there are times when everything is loosened, when the very foundations are out of course, and when there is no building anything with any hope of duration. What then? Blessed is he that waiteth. The “days,” whatever may be their mystic significance, are a number. Is the number a thousand two hundred and ninety? So be it; a child could write that set of figures. The figures may be four or five, yet they amount merely to a breath, a flash of the eye, a wave of the hand, and the five-and-thirtieth day drops into nothingness and is forgotten. Be not afraid of anything that measures itself by days. The Christians were to be handed over, according to the apocalyptic statement, for ten days. Be not afraid of anything that was made in days. In six days the Lord finished the heavens and the earth, and they are set up for burning; they are nothing; they are a framework; we shall hear them go off in a crackling fire, countless red lurid sparks; what we call the heavens and the earth have gone back to their primordial mist. The heavens shall pass away with a great noise. They were made in days. What then is our security, and what is our rest? Eternity, that which hath no beginning and no end, only continuance. Blessed is he who is resting in the pavilion of eternity.
What is to become of the inquiring Daniels? They are to go their way “till the end.” Daniel, thou shalt have something; thou hast listened to all this strange weird music, and canst make nothing of it; it was not intended that thou shouldst make much meaning out of all this tumult of words and figures, and yet thou art a better man for having heard it all; thou hast a roomier nature, a keener fancy, a hotter imagination, and a larger life. We are the better for having stood upon the unpolluted mountain, for having breathed the higher air; we are the better for every great sight we have lovingly looked upon. Every man is the richer if he has looked upon colour with an enlightened eye. There is no man so bad as he was since he saw the primrose and kissed it. There was so much in it banished winter, melted ice, released forces, resurrection, liberty, possible heaven. When he kissed that little harbinger of the summer he parted with some of the pollution that was upon his lips. “Thou shalt… stand in thy lot” a term taken from the division of the lots in old Israel. Every tribe had its lot; every prophet shall have his lot; every good soul shall have its little garden. There is land enough in God’s paradise. Here we have had but enough to lay our dead bones in, but at the end each of us shall have a little strip of garden and right of entrance into the whole paradise of God. I lay more stress upon that right of entrance than merely upon my own little slip; I like to have the little cut of greensward and the few coloured daisies growing around its hedge, but to have right of entrance into God’s paradise, God’s palace-park, all the land that is the portion of them that trust.
What then have we to do? We have to do three things. First, we have to attend to the practical. Many men have been trying to make out the meaning of the twelve hundred and ninety days who have never kept one of the commandments. There are empirics and adventurers now who are publishing placards calling upon the unwary public to come and hear the meaning of the thousand three hundred and five and thirty days who never loved an enemy and never helped a friend. If we are to understand the Apocalypse we must first keep the commandments. If we would enter heaven we must keep the commandments first. Do the little which you do know. “What doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?” O thou foolish soul, trying to make out the meaning of the twelve hundred and ninety days, and forgetting to pay the wages of the hireling, forgetting to cool the brow of fever! Then, secondly, we are not to deny the mysterious. The Bible will always be the most mysterious of books. Why shall it be always the most mysterious of writings? Because it contains God. No man can find out the Almighty unto perfection. He cannot be searched or comprehended or weighed in a balance or set forth in words and figures. So long as the Bible tabernacles God it will be an awful sanctuary. Then, in the third place, we have to learn patience. Personally, I am waiting for God’s comment upon God’s words. There are many persons who have handled the Bible indiscreetly. They have been keen in finding discrepancies and contradictions; they have busied themselves about signatures; they have asked whether Moses signed this, and David signed that, and Daniel signed the other; and they have got up a post hoc case in favour of the Bible. On the whole they have come to think that possibly bits of it may be inspired. I have not reached any such conclusion. All I know of it in the matter of conduct, and elevation of soul, and prospect of salvation, is inspired enough for me; and as for the parts I do not understand, I am waiting, and perhaps when God comes to read it to me I shall find that not God, but the critics have been wrong.
Fuente: The People’s Bible by Joseph Parker
VI
THE RELATED PROPHETIC SECTIONS OF DANIEL
Having completed the historical sections of this book, we now consider the related prophetic sections. It is here we find the crux of the opposition of the atheistic critics. Their presupposition is: There can be no prophecy in any supernatural sense. Therefore they refuse to see any reference in the book to matters beyond the times of Antiochus Epiphanes. He to them is the culmination of the book. The unknown writer, as they claimed, lived after his times, and cast well-known history into the form of prophecy, attributing its authorship, through a license accorded to writers of novels, to a fictitious Daniel supposed to be living in the period between Nebuchadnezzar and Cyrus.
A complete answer to both their premise and conclusion would be the proof of even one real prediction in the book, fulfilled after their own assigned date for the author. Any one who really believes the New Testament will find that proof in the words of our Lord: “When therefore ye see the abomination of desolation which was spoken of by Daniel the prophet, standing in the Holy Place (let him that readeth understand) then let them that are in Judea flee to the mountains.”
But as our purpose it to expound the prophetic sections of this book, and not merely to reply to the contentions of atheists, we now take up our work. These are the prophetic sections:
1. Nebuchadnezzar’s first dream of the great and luminous image, or the five world empires (Dan 2:31-45 ).
2. Nebuchadnezzar’s second dream of the great tree, or what befell the great king of the first world empire (Dan 4:10-27 ).
3. The handwriting on the wall at Belshazzar’s feast, or what befell the last king of the first world empire and how the second empire comes to the front (Dan 5:25-28 ).
4. The vision of the four great beasts arising from the sea, representing in another form the four secular world empires and the enthronement of the King of the fifth world empire (Dan 7:1-28 ).
5. The vision of the ram and the he-goat, or the fortunes of the second and third world empires (Dan 8:1-27 ).
6. The seventy weeks, or the coming and sacrifice of the Messiah, the King of the fifth world empire (Dan 9:24-27 ).
7. The vision of the Son of man (Dan 10 ).
8. Revelation of the conflicts between two of the divisions of the third world empire) and the transition to the final advent of the Messiah, the King of the fifth world empire (Daniel 11-12).
On these eight prophetic sections let us give careful attention to the following observations:
OBSERVATIONS ON THE EIGHT PROPHECIES TAKEN TOGETHER
1. The most casual glance at this grouping of the several prophetic sections reveals both the unity of the book and the relation of its prophetic parts and the design of all.
2. Any man who looks carefully at this group and finds its culmination in Antiochus Epiphanes, a ruler of a fourth fragment of the third world empire, either is devoid of common sense and should receive the charity accorded to those unfortunates afflicted with mental aberration, or is so blinded with prejudice he cannot see. In the case of the latter alternative this much of Paul’s words apply: “If our gospel be hid, it is hid to them whom the god of this world has blinded lest they should see,” or our Lord’s words, “Having eyes they see not.” An unbiased child can see that the culmination of the book as to a person is in the King of the fifth world empire, and the culmination as to a fact is in the Messiah’s final advent for resurrection and judgment.
3. Following the characteristic Bible method and plan, secular governments in this book are considered only as they relate to the supremacy of the divine government and to the kingdom of God. All the rest concerning them is left in silence.
4. The relation between the parts of the prophecy is manifest throughout: The first prophecy is the basis of all the following sections. They only elaborate some detail concerning one or the other of the five world empires set forth in the first dream of Nebuchadnezzar, the four-pointed image and the conquering stone. For example, the first prophecy tells in general terms of four successive world empires to be followed by a fifth and spiritual world empire. The second and third sections of prophecy elaborate some details of the first great secular monarchy, telling us what befell its first and last king and the transition to the second monarchy. The fourth prophecy presents under different imagery the same five world empires, but gives some detail of every one not stated in the general terms of the first prophecy.
The fifth prophecy confines itself to details not before given of the second and third monarchies, how sovereignty passes from one to the other, how the third is dismembered, to prepare the way for the fourth, and how both are related to the kingdom of God. The sixth prophecy speaks only of the King of the fifth monarchy in his humiliation and sacrifice, as the third had spoken of his glory and exaltation, and the seventh is the vision of the Son of man.
The eighth deals only at first with the strifes between two of the parts of the dismembered third monarchy, incidentally alluding to the coming power of the fourth monarchy, glides, by easy transition, from the first antichrist, Antiochus, to a second antichrist in the far distant future, an antichrist already foreshown in the little horn of the fourth beast, and concludes with the final advent of the king of the fifth monarchy. No other book in all literature, sacred or profane, more clearly evidences greater unity, one consistent plan, more order in treatment, or a more glorious climax.
Of very great interest to us and to all who love God and his cause is the development of the messianic thought as the hope of the world. It concerns us much to fix in our minds this development.
The first prophecy tells of the divine origin and ultimate prevalence of Messiah’s kingdom.
The sixth tells of Messiah’s first advent in his humiliation and sacrifice.
The fourth tells of his exaltation and enthronement after the humiliation.
The eighth tells of his final advent for resurrection and judgment.
And so we need to note the coming of the first antichrist. Antiochus, in the little horn of the third beast (Dan 8:9 ) and the second antichrist in the little horn of the fourth beast (Dan 7:8 ) identical with John’s antichrist, (Rev 13:1-8 ) with its papal head (Rev 13:11-18 ). And so we find reference to the third antichrist in Dan 11:34-45 who is not the same as Paul’s man of sin. (2Th 2:8 and Rev 20:11 ), but this third antichrist comes at the beginning of the millennium and wages a conflict against the Jews, at which time they will be converted and the millennium will be ushered in. Daniel does not see Paul’s man of sin.
How clearly and with what precious comfort do all these prophecies reveal the supreme government of God over nations and men, the universal sweep of his providence, both general and special!
5. Finally how well we can understand, in the light of these great prophecies, the influence of the man and his book on all subsequent ages. His apocalyptic style and symbolism reappear in Zechariah’s visions, and form the greater part of the basis of John’s New Testament apocalypse. His Son of man creates a messianic title which our Lord adopts. His unique prophecy of the exact time of Messiah’s first advent creates a preparation in the hearts of the pious to expect him just then. We could not understand old Simeon at all if Daniel hadn’t fixed the time. Other prophets had foretold his lineage, the place of his birth, his great expiation and consequent enthronement, but no other showed just when he would come. His stress on “the kingdom of God and its certain coming and prevalence” put the titles of this divine government in the mouths of John the Baptist, Matthew, Mark, Luke, John, and Paul. His sublime character as evidenced in his temperance, wisdom, incorruptible integrity, audacity of faith, indomitable courage, and inflexible devotion to God, has fired the hearts of a thousand orators and created a million heroes. His words have become the themes of a thousand pulpits. His righteous administration of public affairs has created a thousand reformers in politics and supplied the hope of all subsequent civic righteousness. “Dare to be a Daniel” has become the slogan of the ages.
His distinction between duty to the human government and duty to the divine government prepared the way for the reception of our Lord’s great dictum, “Render unto Caesar the things that are Caesar’s and unto God the things that are God’s.” He laid the foundation of the doctrine that the state cannot intrude into the realm of conscience, and so was the pioneer, piloting a burdened world to its present great heritage of religious liberty. This man was not a reed shaken by the wind. He was no Reuben, unstable as water. We can’t even think about him without wanting to sing:
How firm a foundation, ye saints of the Lord,
is laid for your faith in his excellent word. Born in the reign of good Josiah, thy childhood remembering the finding of the lost book of Moses, thy youth passed in the great reformation and thy heart warmed in the mighty revival that followed, student of Jeremiah, prime minister of two world empires and beloved of God thou art a granite mountain, O Daniel, higher than Chimborazo, Mount Blanc or Dwa Walla Giri! Snarling little critics, like coyotes, may grabble their holes in the foot-hills that lean for support against thy solidity, but their yelping can never disturb thy calm serenity nor the dust they paw up can ever dim the eternal sunshine of the smiles of God that halo thy summit. SELECTED.
Having now considered these eight prophetic sections in group, let us give attention to their exposition in severalty.
NEBUCHADNEZZAR’S FIRST DREAM God’s sovereignty extends to men asleep as well as to men awake. Often his spirit has made revelation through dreams. Dreams of indigestion are chaotic, without form, plan, or coherence. But dreams sent by the Spirit awaken after-thought, appeal to the intelligence and vividly impress the dreamer. So Jacob’s dream at Bethel of the ladder reaching from earth to heaven, on which the angels of God ascended and descended, or Pharaoh’s dreams interpreted by Joseph, and the dreams of Nebuchadnezzar. No human system of psychology has ever explained the subtle and direct impact of Spirit on spirit. It is quite possible that there may have been some connection between Nebuchadnezzar’s waking thoughts and the dream which follows. We can at least conceive of previous reflections on his part full of questionings to which this dream would be a pertinent answer.
He may well have meditated upon the worldwide empire he had established and wondered if it would last, and if not what other government would succeed, and would it last. He may have pondered the causes of stability in human government, or the elements of decay and disintegration, and have wondered if human history would always be a record of the successive rising and falling of nations, or would the time ever come when the earth would know a universal and everlasting kingdom, and if so, who would be its author and what the principles of its perpetuity. Nebuchadnezzar was a truly great man, a thinker and organizer, and he was a pious man according to the requirements of his religion. So he may have been the waking subject of thoughts and questionings to which God sends an answer in a dream by night. Anyhow, he had the dream, and this was the dream: He saw a great and terrible image, a silent and luminous colossus in human form, standing upon the level Babylonian plain. Its several parts were strangely incongruous. The head was gold, the chest and arms were silver, the lower body and thighs were brass, the legs were iron, ending in feet with ten toes whose iron was mingled with clay.
Did this image reveal the highest attainment of human government and prophecy, its inevitable deterioration from gold to silver, from silver to brass, from brass to iron, from iron to crumbling clay? Or did it suggest a succession of governments, the first with the greatest unity and the greatest excellency, one head and that gold? The second dual in composition with its two arms, third commencing one, but dividing into two thighs, the fourth standing dual in it he saw a little stone cut out of a mountain without human hands, falling to the plain and intelligently rolling toward the image, and rolling gathering bulk and momentum until it smites the image on its feet of mixed iron and clay, overthrows it, crushes it, pulverizes it, and rolling on in resistless power, ever growing as it rolls, until it becomes a mountain in bulk and fills the whole earth. Such the dream.
THE INTERPRETATION OF THE DREAM The dream foretells five great world empires:
The first is identified as the Babylonian.
The second is identified in the prophecy as the Medo-Persian.
The third is identified in the prophecy as the Grecian.
The fourth by a suggestion in the eighth prophecy as the Roman.
The fifth is the kingdom of God set up by the God of heaven and without hands in the days of the fourth empire.
CHARACTERISTICS OF THESE EMPIRES This is the characteristic of the first: Thou, O king, art king of kings unto whom the God of heaven hath given the kingdom, the power, and the strength and the glory, and wheresoever the children of men dwell, the beasts of the field and the birds of the heaven hath he given into thine hands and hath made thee to rule over them all, and thou art that head of gold.
The characteristic of the second one is, so far as this chapter tells us, that it is inferior to the first. This chapter, in identifying the second world monarchy, simply tells us that it succeeds the Babylonian, the first, but in the later prophetic sections when this vision is elaborated it is expressly said to be a kingdom of the Modes and of the Persians. I say that the book of Daniel identifies the second world government as the Medo-Persian Empire just as plainly and explicitly and exactly as it identifies the first with the Babylonian.
Now when we come to the third, “another third kingdom of brass which shall bear rule over all the earth,” is all this chapter says about this one, but when we take up the subsequent prophetic section it is explicitly said to be the Grecian Empire, the thighs indicating subsequent division of the empire. One man said to me, “If the third empire is unquestionably the Greek Empire, how can it be represented as the lower body and two thighs divided into four parts?” My answer is that this book tells us that it did divide into four parts, but deals only with the two parts which touched God’s people. This book has nothing in detail to say about the divisions of Alexander’s empire beyond the Seleucids and the Ptolemies, one of them getting Syria and the other getting Egypt.
When he comes to speak of the fourth this is what he says: And the fourth kingdom shall be strong as iron forasmuch as iron breaketh in pieces and subdueth all things, and as iron that crusheth, all these shall it break in pieces and crush. Whereas, thou sawest the feet and the toes, a part of potter’s clay and part of iron, it shall be a divided kingdom. But there shall be in it of the strength of the iron forasmuch as thou sawest iron mixed with the miry clay, and as the toes of the feet were partly of iron and partly of clay, so shall the kingdom be partly strong and partly broken; and whereas, thou sawest the iron mingled with miry clay, they shall mingle themselves with the seed of men, but they shall not cleave one to another even as iron does not mingle with clay.
This book in this chapter does not name that fourth government, but when we come to consider the visions of the four beasts which is the same as this vision in another form, but with other details, we get a still clearer idea of the characteristics of this government; and when we come to chapter 2, when we are considering the last prophetic revelation, we have a suggestion where this fourth government comes in and holds Antiochus Epiphanes at bay, that place where the representative of Rome made a little circle in the sand around Antiochus and said, “You must answer before you step outside of that circle.” We know it also to be Rome because Rome with two legs divided into the Eastern and Western Empires, Constantine establishing Eastern Rome at Byzantium on the Bosporus while the Western Empire continues at Rome. We also know it by its divisions into ten kingdoms as its imperial supremacy passed away.
Here is what he says about the last kingdom:
1. He gives its origin: “I saw a little stone cut out without hands.” Those other four stood in the form of a man because man was the author of them all. This fifth one is divine, this fifth kingdom is set up by the God of heaven, and we should never lose sight of that fact.
2. The second thought that he presents is as to the time when the God of heaven would set up this kingdom; that it would be in the days of the fourth monarchy the Roman monarchy: “In the days of these kings will the God of heaven set up a kingdom.” So when a man asks when was the kingdom of heaven set up, and that, of course, means in its visible form, as the Babylonian kingdom was visible, the Medo-Persian kingdom was visible, the Greek kingdom was visible, the Roman kingdom was visible, and as God all the time had a spiritual kingdom, but now he is to set up a visible kingdom and it is to be just as visible as any of these others then, as a Baptist, I answer: Jesus set up the kingdom in his lifetime, as the Gospels abundantly show.
3. The third thought in this description of this kingdom is its beginning, its gradual progress, its prevalence over the whole earth, Just a pebble falling, and as it falls getting bigger, rolling, and as it rolls getting bigger, smiting these other governments, becoming a mountain, becoming as big as the world. And when we get to thinking about that progress of this kingdom, we should remember what our Lord said, that in its eternal working it is like leaven which a woman puts in three measures of meal and ultimately it leavens the whole lump; and when we think about its external development, it is like a grain of mustard seed which a man planted and it grew and grew and grew until it became a tree.
Whenever we hear a pessimist preaching an idea of a kingdom like a tadpole, that commences big at first and tapers to a very fine tail, getting smaller and smaller and worse and worse, then that is not the kingdom Daniel spoke of.
His kingdom commences small and gets bigger and bigger, and mightier and mightier, and I thank God that I don’t have to preach concerning a kingdom that is continually “petering out.” I am glad that I can preach a gospel that is growing in power and extending in domain and that has the promise of God that it shall fill the whole world and be everlasting. It always did give me the creeps to hear one of those pessimists. They get their ideas from an inexcusable misinterpretation of certain passages of the Scriptures.
I heard one of them say, “Doesn’t our Lord say in answer to the direct question, ‘Are there few that will be saved?’ that ‘Straight is the gate and narrow is the way and few there be that find if ?” I said, “Yes, but to whom did he say that?” To the Jews of his day, and then to prevent a misconstruction, while only a few Jews of his day would be saved, he says, “But I say unto you that many shall come from the east and the west and the north and the south and shall recline at the table with Abraham and Isaac and Jacob.” The thought reappears in Revelation where John sees the host of the redeemed. He introduces us first to 144,000 Jews and then he shows us a line that no man can see the end of: “I saw a great multitude that no man could number out of every nation and tribe and tongue and kindred.” So if the kingdom which Jesus Christ in the days of his flesh set up on this earth is narrowing, that is cause for sadness, but if it is spreading out, growing bigger and bigger, and has perpetuity, that is a cause for gladness.
This visible kingdom of Jesus Christ will be perpetual. Perpetuity is its heritage.
We need not be afraid to preach its perpetuity and its visibility, with visible subjects, with visible ordinances, with a visible church charged with its administration. It will not be sponged off the board, any of it, neither the kingdom nor its gospel nor its church nor its ordinances. They will stand until the rivers shall be emptied into the sea. As Dr. Burleson used to say: “It will be standing when grass quits growing, and we should not be afraid to preach perpetuity.” Let us not be too sure that we can take a surveying chain and trace that perpetuity through human agencies and human history, but we may certainly stand on the declaration of God’s Word that this kingdom is everlasting: Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.
Over and over again in this book, Daniel holds out, as he explains the thought of this first dream as a light that gets bigger and bigger and brighter and brighter, that the saints shall possess the kingdoms of the world.
I expect to see (in the flesh or out of the flesh it matters not ) every mountain of this earth or mountain range and every valley between and every plain, whether rich red land like the Panhandle or dry sand like the Sahara Desert; and every zone, Arctic, Temperate, or Torrid: every iceberg shivering in the Aurora Borealis around the North Pole or South Pole, have floating over it the great white conquering banner of the gospel of the Lord Jesus Christ.
We are to have every bit of it, and the time will come when no fallen angel will flap his wing and make a shadow on any part of it and when no wicked man shall crush beneath his feet any of its beautiful or sweet flowers, but when the meek shall inherit the earth, and throughout the whole earth, after its regeneration, there shall dwell eternal righteousness.
QUESTIONS
1. Give, in order, the prophetic sections of the book of Daniel.
2. Show the unity of the book from these sections.
3. Show the culmination of the book in person and fact.
4. In what respect only are secular governments considered in this book and throughout the Bible?
5. Show the relations of the prophetic sections to each other and how all the rest are developments of the first.
6. Give, in order, all the developments of the messianic thought.
7. Give the several antichrists, citing passages for each.
8. What great doctrine of special comfort do all these prophecies show?
9. Give particulars to show the influence of the man and the book on later ages.
10. Name the five world empires of Dan 2 .
11. What are the characteristics of the fifth, who its author and when set up?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XIII
THE FINAL PROPHECIES OF THE BOOK
Dan 11:1-12:13
We now come to the last discussion on the book of Daniel and there are difficulties in interpreting the last two chapters of this book, as follows:
1. The difficulty in determining the text is unusually great. While the Hebrew text is authoritative, yet the several Greek versions, particularly Septuagint and Theodotion, the Syriac Peshito, and the Vulgate (Latin) are relied on in aiding to determine the true text. These versions, however, on these chapters do in some instances complicate rather than relieve the difficulties.
2. The section of Dan 2 treating of the “king of the south and the king of the north,” (Dan 2:5-45 ), introduces, by far, the most serious difficulty in this, that most commentators find it easy to refer Dan 2:5-32 to the conflicts between the Syrian and Egyptian divisions of Alexander’s empire, culminating in Antiochus Epiphanes. But no commentator is able to apply Dan 2:36-45 to that conflict without doing great violence to both the text and to history. There appears to be in Dan 2:33-35 , if not at Dan 2:21 , a transition to events more remote, and to a person more important than Antiochus Epiphanes, and directly connected with the final resurrection in the beginning of Dan 12 . So that in general terms we have three theories of interpretation:
(1) The higher critics, plausibly agreeing from the apparent continuity of the references to the kings of the north and south from Dan 2:5 to the end, apply the whole section to the wars between the Seleucids and the Ptolemies. Their only escape from the obvious misfit of the latter part is that Daniel was himself mistaken in that part, and also our Lord and his apostles.
(2) Some pre-millennialists, particularly Tregelles, seeing plainly the misfit of the latter part to anything verifiable in the history of the Seleucids and Ptolemies, ignore the obvious verification in the first part arid deny any reference to them at all in the chapter.
(3) Other interpreters (e.g., Luther, Calvin, and a host of other Protestants) accept the reference of the first part to the Seleucids and Ptolemies, but find a transition about Dan 2:33-35 to more remote events and persons connected with the last things of time. This theory is by far the best of the three in harmonizing all the facts, and is in line with the perspective of prophecy, which, like a view of distant mountains, one peak behind another, but higher, from the viewpoint of the beholder, gives a blended view as of but one peak. Only nearer approach, or a side view from another point of observation, reveals the distinction in the peaks. They cite many scriptural illustrations for example, Psa 72 , which gives a blended view of Solomon and the remote Messiah in which it is hard to distinguish just what parts to limit to Solomon and what parts to the Messiah. This is not, strictly speaking, giving a double sense to the meaning of words. There has never been but one objection, worth counting, to this theory to wit, verse 40, evidently in the latter part, names the king of the south and the king of the north, as if plainly a continuation of the first part.
3. The third difficulty in the interpretation is to understandingly apply the time numbers 1290 and 1335 in Dan 12:11-12 .
Now let us take up the interpretation of Dan 11:2-4 . The meaning there is obvious: It is not in the author’s plan to enumerate all the kings of Persia, but the number up to the great provocation, which led to a union of the many independent Greek states into one empire, and to their counterinvasion of Persia. We may count it two ways:
1. The three kings to arise are Cambyses, the son of Cyrus was not so friendly to the Jews as his father.
2. The Artaxerxes of Ezr 4:7 , who was the impostor, Guamata, the pseudo Smerdis, reigning only seven months, but in that time revoking the Cyrus decree; Darius Hystaspea, who renewed the Cyrus decree (Ezr 6 ), and Xerxes the Great, the Ahasuerus who divorced Vashti and married Esther (see book of Esther).
Or we may omit the impostor and make Xerxes the fourth, including Cyrus. But the part played by the impostor in Jewish affairs (Ezr 4 ) favors the retention of him as one of the three, and thus making Xerxes the fourth after the three and the fifth, including Cyrus. Evidently the prophecy lays special stress on Xerxes because of his great riches and because of his stirring up all the world against the realms of Greece. The word “realm” is plural in the versions, referring to the many Greek states. Every schoolboy is familiar with the history of Xerxes the Great, whose wealth was incalculable, who stirred up the world to invade the Grecian states, whose army by some was reckoned 5,000,000, who crossed the Hellespont, killed Leonidas of Sparta at the pass of Thermopylae, captured Athens, when its citizens had embarked on their fleet, who was disastrously defeated in the naval battle of Salamis by Themistocles, and whose bridge of boats on the Hellespont was destroyed by a storm, provoking his impotent wrath against the sea, and his having the sea flogged with chains, and his disgraceful return to his own land. (See schoolboy and legislative oratory on Thermopylae, and Byron’s matchless poem, “The Isles of Greece,” in Childe Harold. See also Herodotus VII: 20-99; and Rollin’s Ancient History , for his immense armament.)
We are not to understand that Xerxes, except under the instigation of Haman, was unfriendly to the Jews, but he is made prominent here, because it was his invasion that led largely afterward to the unification of the Greek states under Philip of Macedon, with a view to invade Persia in return, as was done under Philip’s son, Alexander the Great. We know that Alexander justified his invasion as a retaliation for the Xerxes invasion of Greece, and so this prophecy drops all reference to later Persian kings in order to pass to the rise of the third great monarchy. The great king of Dan 11:3 is Alexander, and in Dan 11:4 we have a prophecy of the fourfold division of his kingdom under Cassander, Lysimachus, Seleucus, and Ptolemy, discussed in the exposition of Dan 8 , only here it is shown that his heirs did not succeed him, nor any of the divisions equaled his dominion. Diodorus Siculus tells us that Cassander murdered his legitimate son by his queen Roxana, named Alexander after himself, and caused to be murdered his illegitimate son, Hercules.
Antiochus had about whipped out the eastern kings, had conquered all Judea and Egypt and was besieging Alexandria when some ships from Chittim came into the port, and history tells us that from those ships came the Roman officer, Popilius, and said to Antiochus, “Stop this siege and go home.” Antiochus replied that he would take time to think about it. The Roman general drew a circle around him in the sand with a stick, and said, “You answer before you get out of that ring,” and he answered. That is a new detail.
It has been shown in previous discussions that all the prophetic sections in the book after the first are but elaborations of the first, and that each succeeding one gives some details of some one of the five empires not previously given. In Dan 8 , we have an expansion of the third empire, giving an account of its fourfold division, just related, and particularly showing the rise of Antiochus Epiphanes, the little horn, in the latter days of the third empire, so now let us consider the new details of this empire, given in Dan 11:5-32 , as follows:
1. We have here (Dan 11:5-20 ) and not elsewhere in the book, the details of the long series of conflicts between the kings of the Syrian and Egyptian divisions of Alexander’s empire. As Judea lies directly between Syria and Egypt, it became the battleground and prey of the contending armies, passing in subjection first to one, then to the other, as the fortunes of war favored one or the other. The historical verification of these verses can be found in any commentary. Driver, in “Cambridge Bible,” is as good as any on these verses, if not the best. It is brief and clear.
2.Dan 11:21 reads as follows: “And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably and obtain the kingdom by flatteries.” Now that vile or contemptible person is where we commence to learn about the last antichrist of the Bible. In Dan 11:21-32 , if they refer at all to Antiochus Epiphanes (which may be questioned), these are details not given in Dan 8:9-14 ) Dan 11:23-25 (which unquestionably refer to him). Among these details are (1) the reference to his prodigal gifts (Dan 11:24 ), (2) his check by the Romans (Dan 11:30 ), (3) the varying tides of his war with Egypt.
It may be questioned that this chapter refers at all to Antiochus Epiphanes, because
1.Dan 8 has already given details of his relations to the third empire and to Israel, and is therefore less necessary here. We find nowhere else in the book a repetition of minute details. The details of the war between the Seleucids and Ptolemies are given in this chapter because not elsewhere given.
2. As he, the little horn of the third beast, was the first antichrist, and as the little horn of the fourth beast was the second antichrist, harmonizing with Rev 13 , so this chapter, from Dan 11:21 to the end, may be explained to refer to the third antichrist, not harmonizing with Paul’s man of sin (2Th 2:3-12 ) who lasts to the final advent here (Dan 12:2 ). It is certain that Dan 11:36-45 cannot apply to Antiochus, and if Dan 11:21-32 are concerning the same person, then the transition to the last things commences at Dan 11:21 and not at Dan 11:33-35 , according to the third theory hereinbefore set forth. Daniel never saw Paul’s man of sin.
3. The fact that there is an abomination of desolation here (Dan 11:31 and Dan 12:11 . as well as in Dan 8:11 ; Dan 8:13-14 ) does not prove identity, but is squarely against any reference here to Antiochus for the following reasons:
(1) The abomination of desolation in Dan 9:26-27 is different from the one in Dan 8:11 ; Dan 8:13-14 , as our Lord in his great prophecy clearly shows (Mat 24:15 ; Mar 13:14 ).
(2) The abomination of desolation here (Dan 11:31 ; Dan 12:11 ) is not the same as Dan 8:11 ; Dan 8:13-14 , because the time number, 2,300 days of chapter 8 is different from the time numbers here, 1,290 and 1,335.
(3) Because this deliverance connects with the resurrection and judgment (Dan 12:2 ).
(4) Because John in Revelation refers Daniel’s “time, times and a half time” as well as the great oath of God (Dan 12:7 ) to a point of time yet future in A.D. 95.
(5) Because some things foretold (even in Dan 11:21-32 ) cannot be verified in the history of Antiochus, and none of the great things foretold in Dan 11:36-45 and in Dan 12 .
The true point of the transition, therefore, to the third antichrist commences with the “vile person” (Dan 11:21 ) and not at Dan 11:33-35 , as set forth in the third theory.
THE RESURRECTION IN Dan 12:2
1. All commentators, radicals, and conservatives, pre-and postmillennialists agree that Daniel here refers to a real and final resurrection of the bodies of the just and the unjust.
2. The radical critics are mistaken in using this to prove a late origin for the book of Daniel, in order to account for the development of the doctrine. As our Lord says on this very point to the Sadducees, who were the higher critics of his day, “Ye do err, not knowing the Scriptures,” and then proves that the Pentateuch taught the resurrection. So also teaches Isaiah before Daniel’s time, and so the Psalms, as Peter proved at Pentecost. And so Ezekiel (37) uses the resurrection of the body to illustrate the spiritual resurrection of the Jews.
3. The interpretation of Dan 12:2 by Tregelles, the pre-millennialist, separating by a long interval the resurrection of the just from that of the unjust, finds no support in any text or version, and so far as I know in any great commentary. The curious mind wants the explanation of the time numbers 1,290 and 1,335 in Dan 12 . Here the Son of God himself, who interprets this vision to Daniel, declines to answer the question, bidding Daniel go his way and wait for the fulfilment to demonstrate its meaning. So we pass on. But more important are the great pulpit themes in this book as suggested by it. Let us consider a few of them:
The supremacy of the divine government over individuals and nations:
And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me; and I blessed the Most High; and I praised and honoured him that liveth forever, whose domination is an everlasting dominion, and his kingdom is from generation to generation; and all the inhabitants of the earth are reputed as nothing: as he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? Dan 4:34-35 .
Now that is a great text on the supremacy of God’s government of individuals and nations.
The second great text is found in the same chapter: “Take away from him the heart of a man and give him the heart of a beast.” And that is the theme for the agnostic, the one who can’t know that there is a God and that he ruleth in heaven. He classes himself with the beast, and he might as well be a brute and go out and eat grass like an ox. Another great subject is the distinction between duty to God and to the state, based on Dan 3:16-18 : Shadrach, Meshach, and Abed-nego answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God, whom we serve is able to deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
Couple that with what is said of Daniel when he knew the decree was signed that no man should pray to any god but the king for thirty days (Dan 6 ). He went to his room and prayed as his custom was and he prayed three times a day just as he had done before. Now in discussing that as a preacher it is important to show that when human government clashes with divine government we must make the law of God paramount: “Render unto Caesar whatsoever is due Caesar, but render unto God what is due to God.” Then Nebuchadnezzar, the king, was astonished, and rose up in haste, and spake, and said unto his counsellors, did not we cast three men bound into the midst of the fire? They answered and said unto the king. True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Dan 3:24-25 .
Now the great theme there is the presence of God with his people in their afflictions.
Another theme is the patriotism of Daniel or his love for his people as set forth in his prayer in Dan 9 and in his three weeks’ prayer in Dan 10 . Another great theme is the Messiah in the book of Daniel, (1) in the coming of his kingdom (Dan 12:2 ); (2) his great expiation (Dan 9:25 ); (3) the pre-manifestation (Dan 12:10 ); (4) the presence of the Lord with his people in their afflictions, (the text I have just given); (5) in his exaltation after his expiation (Dan 12:7 ) ; and (6) in his final advent for resurrection and judgment (Dan 12:12 ).
A great theme for the preacher is, “The Messiah as Presented in the Book of Daniel.” Another great theme is the several antichrists and the several abominations of desolation. First, Antiochus Epiphanes, the little horn of the third beast, and the abomination is the setting up of the statue of Jupiter and the sacrificing of a hog on the altar. Then the abomination in Dan 9 fulfilled at the destruction of Jerusalem in the effigy of the Roman Emperor on the standards of the soldiers. The second antichrist is the little horn of the fourth beast and the abomination of desolation that he sets up in claiming to be God and demanding worship of men. The third antichrist, the atheistic, world ruler who comes just before the millennium, and then the last antichrist, the same as Paul’s man of sin who will be destroyed at the coming of the Lord Jesus Christ and his abomination will be that he himself will claim to be the returned Messiah, the king, in his final advent and demand to be worshiped. Several other themes are found in the book, viz.: The Influence of a Great Man, and of his Book on After Ages; The Wisdom and the Righteousness of Daniel as Seen by Ezekiel; Keep Thy Window Open Toward Jerusalem When You Pray; and “They That Be Wise Shall Shine as the Firmament, and They That Turn Many to Righteousness as the Stars Forever.”
QUESTIONS
1. What is the first difficulty in interpreting the last two chapters of Daniel, and what aids to its solution?
2. What is the second difficulty, and what the three theories of interpretation in this connection?
3. What is the third difficulty?
4. On Dan 11:2-4 answer: (1) Who were the four kings of Persia here mentioned? (2) How does Xerxes fill the description of the fourth? (3) Who the mighty king that should stand up and rule, and how does history prove that he fulfils the conditions here stated relative to his kingdom?
5. Relate the incident of Popilius and Antiochus Epiphanes.
6. What are the new details of this empire given in Dan 11:5-32 ?
7. Show the historical fulfilment of Dan 11:5-20 .
8. What question is raised with reference to Dan 11:21-32 ?
9. If this passage refers to Antiochus Epiphanes, what the details?
10. Why may it be questioned that this chapter refers at all to Antiochus Epiphanes?
11. What of the resurrection in Dan 12:2 ?
12. What is the explanation of the time numbers 1290 and 1335 in Dan 12 ?
13. What are the great pulpit themes of this book as suggested by it?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Dan 12:1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation [even] to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
Ver. 1. And at that time, ] i.e., In the last days, and toward the end of the world; for in this chapter seemeth to he set forth the state of the Church in the last times, that it shall be most afflicted; yet she shall be fully delivered by Christ’s second coming to judgment. Cyprian was in like sort wont to comfort his friends thus: Venit Antichristus, sed superveniet Christus; Antichrist cometh; but then Christ will come after him, and overcome him.
Shall Michael stand up,
Which standeth for the children of thy people.
And there shall be a time of trouble.
And at that time thy people shall be delivered.
Every one that shall be found written in the book.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Daniel Chapter 12
The trouble, of which the prophet speaks, at the beginning of this chapter, is not a thing long after and distinct from the conflicts described at the end of the preceding one, but, as he says himself, “at that time.” So that we have now really come, in looking at the closing events of Dan 11 , to the latest period that Daniel brings before us. For it has been often remarked, that Daniel never enters upon the reign of glory, but just brings us up to that point. He shows us that which will introduce it, gives us the execution of judgment previous to it, without furnishing many details, and tells us of the kingdom of heaven, that is to fill the whole earth, but he does not describe it. The “people of the saints of the Most High” (Dan 7:27 ), as he calls the Jews, shall have the whole kingdom under heaven. The truth is, that the Spirit of God had already by others most fully entered into the reign of the Messiah over Israel, and the blessedness of their portion; and He was about to predict the same subject by others subsequent to the captivity. And this last was of importance. Because He well knew that many would suppose that the return of the Jews from the Babylonish captivity was the accomplishment of the prophecy. Therefore great pains were taken in some of the latest prophecies, to show that nothing was farther from the fact, and that the blessing of Israel was yet future. They are described as being in a miserable condition after they return from Babylon; and the Spirit of God launches out into a distant future as the period when Israel are to be really delivered and blessed according to God’s mind. The past return was only a pledge of the full restoration which God intended for them. But Daniel does not enter into this time of blessedness. He brings you up to the moment, and then closes. His peculiar object was “the times of the Gentiles.” This accounts for the remarkable character of his prophecy. He is simply a prophet of the captivity, and of its end.
In Dan 12 , we have what takes place between the judgment of the Gentiles and the ushering of the Jews into their blessing. We have seen “the king” and his wickedness in the Holy Land, and have also heard of the kings from the north and from the south. Whatever may have appeared to be the temporary power of the great leader of the north against the Holy Land, “yet he shall come to his end, and none shall help him.” Such was his miserable close.
But now comes an interesting question – What will be the condition of Israel at that time? The answer is given in these first verses: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people.” This was the people that Daniel was concerned about. He had no idea of what we call now a Christian people – no notion that there was a time coming, already settled in the counsels of God, when there should no longer be any distinction between Jews and Gentiles, and when both would be formed, by the faith of a crucified Christ, into one body by the Holy Ghost sent down from heaven. All this was unknown to Daniel, and the Lord never even gives him to anticipate such a state. Not one prophecy in Daniel, nor in any other, reveals it, though many intimate certain particulars which are now realized in it, as we see in Rom 9:10 , etc. “Thy people” means, simply and solely, the Jewish people. Daniel was rightly and deeply interested in them, as a true Israelite of God should be, that felt for the glory of God connected with His people. Accordingly, the Spirit of God communicates to him, that at that time there should be a turning-point in Israel’s history. Instead of mere providential control – Michael resisting this prince or that, he will stand up for them, undertaking their case and putting down definitely their adversaries ; but, even then, not without a fearful struggle. Their defence was his habitual task. But now he shall stand up to complete the great earthly purposes of God in the deliverance of the Jews.
“And there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.” There we have the important information that at once distinguishes this standing up of Michael from all times that had ever been. So far from deliverance as yet, the trouble that fell upon the Jews under Titus was more terrible than that which had befallen them under Nebuchadnezzar. What follows then? That this time of trouble is yet to come. The Spirit of God is here describing that which, having had no answer in the past, must await the future. And, in fact, we have only to look at Jerusalem, and at the present condition of the Jews, to see that this is so. Are they delivered? On the contrary, there is not a country under the sun but what bears its witness, in one way or another, that they are degraded, and out of the land of their glory, where the Lord’s eyes rest continually. But their misery ought to tell him who has ears to hear, that Jerusalem must yet be called the throne of Jehovah; and all the nations shall be gathered unto it, to the name of Jehovah, to Jerusalem; when Gentiles shall walk no more after the stubbornness of their evil heart; and the house of Judah shall walk with the house of Israel, both settled and united in peace and love in the land given of God for an inheritance to their fathers.
There are those who regard what is spoken of here as future, but who say, that it must be taken spiritually, and be interpreted of the Church, or God’s people now. But, first, it is enough to answer that we have had a long prophecy which was ushered in by the angel to Daniel with the positive announcement that it was what should befall his people in the latter days. This excludes such ideas. Next, observe throughout the prophecy that none but Jews are spoken of as the objects of God’s interest up to this time. The Holy Land was in question, and the conflicts of the north and south around it. Under Christianity, there is no such thing as a holy land. It is mere Judaism or heathenism to regard one place as more sacred than another, now that the full light of Christianity has come in. But if there be a land that is in God’s purpose glorious, it is Israel’s. Only it loses. that character during the Gentile calling. There is the revelation of heavenly things now – not of earthly. And therefore, whatever was holy before, in a mere earthly point of view, is passed away for the present, being eclipsed by something brighter. God has other counsels now in view. The ancient people proved themselves to be false and unholy in rejecting their own Messiah. And until they are brought as a nation to Jesus, or, in the words of the Revelation, to “keep the commandments of God, and have the testimony of Jesus Christ” – until a remnant has got some sort of divine knowledge of Christ, God will not own them. Meanwhile, He has turned to another work, that of forming the Church, which is not referred to here. It is a blessed truth that God has gone out in rich mercy to the Gentiles; but what comfort would this be as to what lay so heavily upon the heart of the prophet? Whereas all is suitable and clear, if we see that his own people are described, and their passage through the terrible scene spoken of here, the eve of their deliverance, and this of God. “There shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered,” etc.
I will show that this is not the testimony of one sacred writer only, but of several. Take the sorrowing prophet Jeremiah, Jer 30 . There we have a clear reference to Jacob’s great trouble, followed by his mighty deliverance. “These are the words that the Lord spake concerning Israel and concerning Judah.” Who will contest the meaning of that? “Thus saith the Lord, We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?” It is a state of things beyond all that is ordinarily reasonable. Men filled with the deepest anguish, depicted even in their faces, and their courage fled in presence of fearful trouble. The seventh verse explains it. “Alas! for that day is great, so that none is like it.” As in Daniel, it is a time unprecedented. “It is even the time of Jacob’s trouble; but he shall be saved out of it.” Jacob, “that worm Jacob,” is the name used for the people regarded in their weakness, as Israel is their name of power. It is the time of Jacob’s trouble, but he shall be saved out of it. So far it is the same train of thought, in the mind of the Spirit, as we have in Daniel. We have Israel and Judah in question, called by the name that expresses their weakness as exposed to every kind of calamity from without. It is a day of unparalleled trouble, and the Israel of that day are to be delivered out of it.
If I were to look through Isaiah, I might show, from the beginning to the end of the book, the same thing, only more diffused. I need not dwell upon passages so well known. (Isa 1:2 , Isa 1:10 , Isa 1:14 , Isa 1:17 , Isa 1:22 , 24-35, 49-66)
But it may be asked, if there be anything from the New Testament to bring forward. I have been producing passages from the Old Testament. Can I show you something from the New, giving the increased and full light of God through His beloved Son? The thought might arise, as it has indeed, that Christianity sets aside the Jews altogether, not merely during the present economy, but for ever; so that we are to read “the people” merely as the type of those whom God is now forming for His praise. Our Lord Himself decides that question in Mat 24 . He shows us that there is a destiny of Israel which Daniel brings before us and which is not to be applied to any other people under the sun. It is their own portion, both in its sorrows and deliverances. The disciples had said (verse 3), “Tell us, when shall these things be? And what shall be the sign of Thy coming, and of the end of the age?” Observe here that the end of “the age” is the only proper meaning. It has no reference to the last catastrophe of the world as a material system, but to a certain dispensation running out its course in the world, from which the term aeon is totally distinct. The Lord warns them that they were in danger of being deceived; that persons were to come pretending to be Christ; that there were to be outward troubles; that His testimony was in no way to change the ordinary current of human affairs, for nation is to rise against nation, and kingdom against kingdom; and, as regarded the physical state of the world, there would be famines and pestilences, and earthquakes. He is there only preparing them for a fearful crisis that was coming. “All these are the beginning of sorrows.” “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for My name’s sake.” Up to verse 15, we have general statements. Then He at once narrows the scene to Jerusalem and to the land of Juda. He does not continue the account of the gospel of the kingdom traversing the whole world, but shuts up His view to that strip of ground, where God’s people dwelt, and to that city near which He then pronounced this very prophecy. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand),” etc. Here we have positive direction to look at the very book that we are examining. The Lord in this part of His discourse was speaking about the same things that Daniel predicted in his prophecy. “Then let them which be in Judea flee into the mountains.”
I ask, Can there be a question as to the meaning of these verses? Does any one doubt what “the holy place” means? Is it ever used in any other sense than the sanctuary of God at Jerusalem? The holy place, as a spot on earth, is invariably, in Scripture, the Jewish centre for worshipping God. “The abomination of desolation” means an idol which should bring in desolation upon the Jews. When this, then, spoken of by Daniel the prophet, stands in the temple, those who heed Christ are to flee. There is not a word about Gentiles here – not a hint about the Church of God as such. Godly people, but Jews, in their own city, are warned, when they see this idol, to flee to the mountains of Judea in the vicinity. “And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day.” It is not at all a Christian, but a Jewish scene. The Lord’s day is that which Christians observe. It is the great symbol of our recognition of Christ risen, and of our blessing in Him; but the Sabbath was a sign between God and Israel.
“For then” (our Lord says) “shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” Many, I am aware, apply this to the destruction of Jerusalem by Titus, and to the great calamities that then broke up the Jews. But there is one essential point of difference that ought not to be overlooked. The Jewish people were not delivered then. Whereas, when Daniel’s prophecy is accomplished, they are, and must be, delivered – not at a subsequent epoch, but at that time. If Daniel is a true prophet (and no one who reveres the Lord, and rightly weighs His words, will question it), it is not that his prophecy failed, but that it remains to be fulfilled. Our Lord distinctly and positively quotes from that prophecy, and from the very chapter (Dan 12 ) we are considering. And what does He connect with Israel’s deliverance? His own coming as the Son of man from heaven. Who can say that this has been? The Romans, instead of being broken down in the time of Titus, were allowed to enslave the Jews. These were not then delivered, nor, up to the present moment, have they ever been the masters of their own temple, nor allowed to be in their own land, even as ordinary men. If there is one race more peculiarly proscribed in the Holy Land, it is the Jewish. The Turks, the present possessors of it, have held it for many a long year; and all, whether Crusaders or Saracens, have agreed to shut out the Jews. So that there has been nothing like the Son of man coming to deliver Israel. Michael has not stood up for them in that sense yet.
Thus, what I have shown from the Old Testament is amply confirmed by the New. Prophet after prophet, all distinctly furnish the same outline, i.e. a time of trouble, such as never was before, followed immediately by a deliverance such as Israel has never yet enjoyed. It is perfectly plain, as we all believe, that these prophecies are of God, that it is only a question of waiting God’s time for Himself to accomplish them to the very letter. As our Lord says in this same chap. 24 of Matthew, “Heaven and earth shall pass away, but My words shall not pass away.” It is not only that the general strain is true, but not one jot nor one tittle shall pass till all be fulfilled. The notion that God has cast away His people, Israel, because He is now in mercy filling up the blank season of their rebellion against the Lord Jesus and the gospel, is distinctly treated in Rom 11 , as the offspring of Gentile conceit. For not only is God able to graft the natural branches into their own olive tree, but when the fulness of the Gentiles is come in, all Israel shall be saved according to clear prophecy. They are to become objects of divine saving mercy at the end, as we now; only in their case it will be in their land. “And the Redeemer shall come to Zion,” etc.
If this be so, we have an important key to the prophecy of Daniel. Although the destruction of Jerusalem by the Romans was so near, yet the Lord distinctly looks onward to another time. And what makes it the more remarkable is, that one evangelist does give us the destruction of Jerusalem by the Romans, but also distinguishes it from this future time of trouble. In Luk 21 is the chief reference of a positively prophetic kind to the Roman destruction of Jerusalem. And mark the difference of the language: “And when ye shall see Jerusalem compassed about with armies.” Not a word about the abomination of desolation standing in the holy place. Luke passes over this entirely, and introduces what Matthew does not mention – Jerusalem encompassed with armies. “When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out,” etc. That is, the Lord prescribes exactly the same course to be taken by the Jews in Jerusalem, whether at the approaching sack of the city by the Romans (as in Luke), or at the future desolation that should fall upon it (as in Matthew). So far there was an analogy between the two things: the godly were to flee away; they were not to trust to vain hopes of deliverance through some pretended Messiah, but were to know from the lips of the Lord Himself, that Jerusalem was to fall under the hand of the Gentiles. If any wanted to escape, it must be outside Jerusalem. “And let not them that are in the countries enter thereinto.” No matter what people may say of the necessity of any keeping their feast, their path of safety is to avoid Jerusalem. There is no deliverance for Israel yet. “For these be the days of vengeance, that all things which are written may be fulfilled.”
Luke, it will be observed, does not say, This is the time of trouble, such as was not since the beginning of the world. There is the most surprising perfectness of expression. Luke takes up first the destruction of Jerusalem by Titus, and Matthew nothing but the last siege, before the Jews are delivered. “For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations.” This was not, therefore, the time of Jacob’s trouble, when he should be delivered. At the time spoken of by Luke, instead of deliverance, they only fell into the trouble of a captivity, after the trouble of the war. “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” That is accomplishing to the present hour. “The times of the Gentiles” are going on still. The Gentiles have always lorded it as yet. The Jews have not got a land or a city that they can call their own on the face of the earth. Who has their city and their land? The Gentiles. “The times of the Gentiles” are not expired. “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” They are its masters, and, as such, they will tread it down till the allotted times are fulfilled – not for ever. Nowhere is it said that this is to go on till the end of time. On the contrary, Gentile dominion over the Jews is soon to close. We have this in the next verse.
We have already seen a most regular, orderly setting forth of the troubles that were to befall Jerusalem. And the times of the Gentiles have been running on ever since the days of Titus to the present moment. But in verse 25 begins the closing scene, which is the only thing mentioned in Mat 24 , from verse 15 and onwards – and this, because of the question put by the disciples, “What shall be the sign of Thy coming, and of the end of the age?” But in Luke they simply ask, “What sign will there be when these things [ i.e. the overthrow of the temple] come to pass?” Accordingly, the Lord gives them the coming up of the Romans; and then He goes on, down the Gentile stream of time, till the end. But Matthew confines himself to the close in answer to the question which he records. This is the simple reason, and nothing can be more beautiful than the way in which the truth comes out. After this in Luke we have the great events when the times of the Gentiles close. “There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity . . . . men’s hearts failing them for fear, and for looking after those things that are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory.” All this is kept distinct from the past siege.
People who apply Mat 24 in a figurative way to the destruction of Jerusalem by Titus, are obliged to make out that the coming of the Son of man from heaven is a mere figure, representing the providential acting of God through Titus to put down the Jews. But Luk 21 gives a complete refutation to this idea. For here the Spirit of God shows that Jerusalem has been taken, and the Gentile times run on: when they are about to expire, the Son of man comes in the clouds of heaven with power and great glory – hundreds of years after Titus. The closing scene is brought in as finishing up, or consequent on, the times of the Gentiles.
But there is more. “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” And then, a little further on (verse 32), we find this remarkable expression, “Verily I say unto you, This generation shall not pass away, till all be fulfilled.” It is a misuse of this term which has led to a good deal of the confusion on the subject. When does the phrase “this generation” come in? After the Son of man has already come in power and glory – not when they saw Jerusalem compassed with armies. That is an important point to help in determining its true meaning. If “this generation” really meant a man’s lifetime, such a place in the prophecy would be incongruous. The vulgar notion might have been reasonable if the phrase occurred just at the compassing of Jerusalem with armies. But it has no sense if put in after the times of the Gentiles are accomplished. So that “this generation,” if taken temporally, must plainly embrace a scope of eighteen centuries at the least. What then, is its true force? It means – what it does very often in Scripture – this Christ-rejecting race of Israel, and not a mere period of time. It is used in a moral sense to describe a race acting after a particular way, good or evil. Moses, reproaching them, says, “They have corrupted themselves …. they are a perverse and crooked generation. …. And He said, I will hide My face from them, I will see what their end shall be: for they are a very froward generation.” (Deu 32 ) Here, most clearly, their moral condition as a people is meant, and not the time in which this was manifested. In the Psalms we have a further key to the proper meaning. Thus, in Psa 12 , “Thou shalt keep them, O Lord, Thou shalt preserve them from this generation for ever.” If by “generation” were merely meant a term of thirty or forty years, what sense would there be in the words “for ever”? This refers, not at all to a course of a few years, but to the moral state of a people, and that of the people of Israel. In like manner, the force of the words in Luke is quite plain. “This generation shall not pass away, till all be fulfilled.” The race of Israel still going on in unbelief and rejection of Christ is what the Lord means. He is saying, as it were, I will prepare you for the terrible truth, that this Christ-rejecting generation is to continue till all these things are fulfilled. Apart from prophecy, how could such an issue have been anticipated? For it might have been supposed that, while Christianity was going over the whole earth, and making conquests everywhere, if one nation more than another was to be brought under the power of Christ, it must be Israel loved for the fathers’ sake. But no. The Jews are to proceed in the same unbelief. There might be a line of faithful ones among them, but the wicked generation which Christ then denounced shall not pass away till all is fulfilled. And what will follow? Even as the Psalms say, “the generation to come.” Israel will be born again – will have a new heart given them. Then are they to be the people that shall praise the Lord.
This, I must add, entirely falls in with the rest of Scripture. For the Lord; under the figure of a fruitless fig-tree, had set forth the then Israel. On that tree He consequently pronounced a curse. When it is said in one of the Gospels that the time of figs was not yet, it means the season of their ripeness or of their ingathering was not yet arrived. Hence the figs could not have been taken from the tree. Had it borne any, they must have been there. It was merely when the figs were still unripe, that our Lord came to seek fruit; but there was not one. There was plentiful profession – leaves, but no fruit. Therefore said He, “Let no fruit grow on thee henceforward for ever!” Such, in figure, is “this generation.” But how is that to be reconciled with Israel’s being to the praise of the Lord by-and-bye? Israel must be born again. “This generation” will never produce fruit for the Lord. It is to be destroyed under the judgment of God; and a new race will be born. The type of the past makes room for a striking figure of the future.
From these prophecies that we have looked at, two out of the Old and two out of the New Testament, it is clear that the time of trouble of which Daniel speaks, is entirely future; and that Luke distinguishes expressly the time of great distress just about to fall, and which, in fact, has fallen on Jerusalem, from a closing time of far more intense trouble which is yet to come. We now return to Daniel, with the clear light of other scriptures from both Testaments, showing God’s word to be positive and precise, that Israel must pass through an unheard-of sea of trouble, but out of that they are to be delivered. It is, in fact, the precursor of their great salvation from God.
Still there was another question unanswered. However important Daniel might feel it to know that his countrymen would infallibly be delivered, yet there was another question: What will be the condition of the Jews who are not in the land? What will become of those not in Jerusalem or in Judaea, who consequently are not the immediate objects of the great deliverance wrought there? The second verse of this chapter answers it. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” The verse is constantly applied to the resurrection of the body; and it is true that the Spirit founds the figure, which is here used to foreshadow the revival of Israel, upon that resurrection. But it can be shown that it has not the least reference to a bodily resurrection either of us or of Israel. As this may seem difficult to some, I am bound to produce evidence from Scripture that the Holy Spirit uses resurrection as a figure of a blessed restoration from ruin.
In Isa 26 you have what I suppose will not be questioned: an account of Israel’s trouble – their trouble under Gentile lords. In verse 13, it is said, “O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy name.” That is not said by or about the Church, though it may be applied to us ever so frequently. We have not got other lords over us – the Jews have. They have had masters over them for thousands of years, and they have still. “But by Thee only will we make mention of Thy name. They are dead, they shall not live; they are deceased, they shall not rise.” These lords who had dominion over them are gone: they are dead – they shall not rise. Can these words be about literal resurrection? If it were meant, they must rise like others. It is clearly said of their perishing in this world. That is, the figure of the resurrection is applied. They are gone and shall not be lords over Israel any more. “Therefore hast Thou visited and destroyed them, and made all their memory to perish. Thou hast increased the nation, O Lord, Thou hast increased the nation: Thou art glorified.” Who can doubt that the passage speaks of Israel only? “Thou hadst removed it far unto all the ends of the earth.” Could that be said about the Church? When the gospel extends itself all over the world, it is the power of love in men – the activity of God’s grace going out everywhere. Not so with Israel. They have a central city, where, had they been faithful, God would have maintained them; – so that their removal to the ends of the earth was a divine judgment upon them, not a mission of love. “Lord, in trouble have they visited Thee, they poured out a prayer when Thy chastening was upon them.” That was the effect of it. Israel humbles himself. He that had waxed fat and kicked, was now penitent; and the Lord listens to his confession, and looks on his anguish. “Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in Thy sight, O Lord.” And then in verse 19, the Lord answers. “Thy dead men shall live, my dead body shall they arise.” He claims them as His own, even though they had so sinned and were in that deplorable, degraded condition. “My dead body shall they arise.” Mark that expression as connected with Daniel. “Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.”
Can it be questioned by any one who has followed the reasons already advanced, that the Spirit is not speaking about the Church there, but about Israel, in contrast with their Gentile lords now prostrate, never to domineer again? Israel, on the contrary, though in the most dismal condition, was only as the dead body which the Lord claims as His own, and as pertaining to Him they shall arise. The resurrection of the body, of the dead, is a blessed and fundamental truth which underlies and is assumed in the prophetic imagery. But the passage speaks of the nation as yet to arise according to God spiritually, but withal as a nation, too, as the next chapter (Isa 27 ), which is the conclusion of the strain, makes yet more evident. Use, enjoy, apply this scripture as you will, but deny not its strict and primary force.
Turning to Daniel, now, see what a light is thrown upon the passage. Not only will there be deliverance for the Jews in the Holy Land, who have witnessed all the conflicts between Antichrist and the king of the north, but for many that sleep (that is, many who had not yet come forward, who had been apart from the troubles of their nation, who had been in total obscurity, as it were sleeping in the dust of the earth). “Many of them. . . shall awake, some to everlasting life, and some to shame and everlasting contempt.” The text shows plainly that it is not the resurrection of the just; because when this takes place, nobody rises to shame and everlasting contempt. The passage has no direct reference to a bodily resurrection, which simply furnishes a figure for the national revival of Israel, who are described as sleeping in the dust, to express the greatness of their degradation. Now they were to awake and sing, according to Isaiah.
But we must turn to another passage – the clearest, perhaps, of any upon the subject. It is in the prophecy of Ezekiel, where, in a most plain prediction of the restoration of Israel, the same figure is used. Isaiah called them a dead body, and spoke of them as dwelling in the dust, from which they were to awake. Daniel also called it an awaking out of their sleep in the dust. Ezekiel goes yet farther, and speaks of them as not only dead, but buried in their graves. Now, if it can be proved that this does not refer to a literal bodily resurrection, but to a national restoration of Israel, the chain of evidence will be complete. That it is so, I doubt not; for in this prophecy we are not left to gather from the context what the meaning is, but there is a divine interpretation. We have not only the prophecy, but the prophecy explained. And the explanation of the prophecy given to and by Ezekiel shuts out every other thought save the one I have been endeavouring to set before you. In the beginning of Eze 37 we find an open valley full of dry bones. “And He said unto me, Son of man, can these bones live? And I answered, O Lord God, Thou knowest. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: and I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.” Can any one seriously think this is the way in which the Church will rise from the dead? Is there a soul so deluded as to take this for a description of the order in which our bodies are to be raised? Bones coming together first; then the flesh and skin covering; and then breath put into them? Can it be with sobriety maintained that this is primarily intended as a figure of the work of the gospel in giving life to souls? If so, what is the meaning of the bones first, etc.?
“Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel.” What more simple than the explanation God gives of the vision? He applies it to the whole house of Israel, though, no doubt, it was the vision of a resurrection. Ezekiel saw the bones live, and the men stand on their feet. But, then, we have God giving us the real meaning and proper application of it. The resurrection of the body we have most fully elsewhere, as in the New Testament, and in Job also. In the Gospels, the Acts, the Epistles, and the Revelation, we have the resurrection, both of the just and of the unjust – a blessed resurrection for the one, and another resurrection that will have awful consequences of sorrow for those involved. But here we have the same God, using the figure of resurrection to describe the blessing that He is to confer upon the people of Israel. Similarly the figure is applied in Luk 15 to the conversion of the prodigal son: “This my son was dead, and is alive again; he was lost, and is found.” Paul gives us the blessing that will result to the world by-and-bye through the restoration of Israel under the same figure: “What shall the receiving of them be, but life from the dead?” (Rom 11:15 ) I maintain, then, that no other interpretation of this passage bears the stamp of the Spirit of God. People may preach the gospel from it, or apply it figuratively: I am not objecting to such an employment of it. But the word of God gives us both the vision and the interpretation. And I have no more reason to believe the one than the other. God says it means the house of Israel; therefore it does not mean the resurrection of the body. When men are raised from the dead in proper physical sense, there will be no such thing as the house of Israel among those so raised. Resurrection terminates all relations of time and the world. Hence, what we have here is simply a figure taken from resurrection, and applied to the future blessing of Israel – then to be a holy nation, but a nation still.
“These bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.” Nothing can be plainer. All the evidence of the chapter confirms the same thing. But more than that: “And ye shall know that I am the Lord, when I have opened your graves, O My people, and brought you up out of your graves, and shall put My Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.” The next portion throws yet more light upon it. We have another vision connected with this. Two sticks are taken and joined in one, presenting another aspect of the blessing in store for Israel. If all Israel were to be brought out of their graves, the twelve tribes might still have formed two separate parties as in earlier days. But now comes in a new condition, to show that, when the resuscitation of Israel takes place, their once-divided interests will coalesce. That does not refer to the Church, nor to our condition when raised from the dead. We shall not be planted in the land of Israel under David as our king. Even if we take David as a type of Christ, yet this is not our relationship. We are Christ’s body and bride – not a people merely, reigned over by a king.
Thus, by comparing these different portions of the word of God, we have strong proof that the passage in Daniel refers solely to Israel. And as the first verse shows us the deliverance of the Jews in their land at the time of their sorest trouble, the second verse shows us that which is the key to so many of the prophecies – the coming out of the race of Israel from their hiding-places and deep degradation, set forth under the figure of sleeping in the dust, and being raised up out of it. But whether it be those in the land or those who come out of the dust of the earth, or from among the Gentiles, none will be delivered except those that are the objects of the counsels of God, i.e. “found written in the book.” Some of them may awake, as the figure expresses it, to take their part in the great struggle at the close; but not being registered in God’s book, they shall be abandoned to shame and everlasting contempt. For the rest it is not a mere national deliverance, but much more. Those that are delivered will be truly born of God. A spiritual character will attach to their rise, as well as a national one.
But let us pursue the rest of the chapter briefly. The Spirit of God shows us that some among them will have a remarkable maturity. They are those who are said to be “wise.” “They that be wise shall shine as the brightness of the firmament.” These have been distinguished in a time of trouble among the Jews. “And they that instruct the many in righteousness as the stars for ever and ever.” We are obliged thus to change the version, because the expression that is used here – “turn many to righteousness” – is unhappy. The real sense is “they that teach righteousness to the many.” It is not a question of their success – whether they actually turn them to righteousness, or not, is not the point; but “they that instruct the many,” or the mass of the Jews, are thus promised the blessing. They might, perhaps, have scanty results; but the question is, whether they are labouring for God, and maintaining the authority of His truth. The same Hebrew word is used in other parts of the Scripture, where it no doubt means to justify. The English translators – judging, with good reason, that “justify” would not suit in a clause which describes the action of men, whereas justification certainly belongs to God – have changed it into “turn to righteousness.” But I take the liberty of preferring the version already mentioned – “instructing in righteousness.” Thus it would appear, that there are certain of the Jews that will have shown comparatively a great degree of intelligence in the mind of God. They are called “the wise.” But besides the intelligent, others go out in spiritual energy, as we have seen, to teach the mass of the Jews, who then were, or afterwards fell under the power of Antichrist. “The many” is a technical phrase in Daniel for the faithless mass or those that are lost. They that instruct the many in righteousness are to shine as the stars for ever and ever.
And, further, I must take the opportunity of saying that this is the true meaning of a verse in Isa 53 , that has amazingly perplexed the critics: “By His knowledge shall My righteous servant justify many.” No doubt many Christians have connected it with ” by His obedience shall many be made righteous.” But there is no connection whatever between the two thoughts. Take it as has been suggested in the passage before us, and all is plain. Nor have I the least doubt that such is its true meaning. It is to instruct in righteousness; justification is not the point there. In the Lord’s case the instruction of course will be perfect; but even there the object is “many” (not “the many,” as in Daniel). Here we find that these godly souls among the Jews have a certain knowledge of divine truth, and they instruct the mass in righteousness. It will not be a question of showing and preaching grace at that day. They will instruct them in righteousness. They may bring out the blessed thoughts of God in connection with Israel; but it will be instruction in righteousness. The sense of “justify” would not be true, if we look either at the subjects or the objects of the action. We could understand, perhaps, that of the Lord in Isa 53 . But even so; ask any person, what is the meaning of His justifying many through His knowledge, and he will have to travel far enough for a probable answer. Some advocates for it may try to understand, “by the knowledge of Him,” but that will not stand. The true meaning is that the Lord would use His knowledge as the means of instructing many. In Isaiah and Daniel, it refers to instructing in righteousness, not justifying nor turning to righteousness.
In the next verse comes an important principle, upon which a few words must be said, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Daniel is here informed that the things which he had seen, and the communications which he had heard, though they were, no doubt, of God, were not to be turned to use for the present. All was to be a sealed book until a distant day; in a word, until the time of the end. In a later verse, Daniel puts the question, “What shall be the end of these things!” And the answer is, “Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” Thus clearly are we shown that the understanding of the words of God is a spiritual thing, and not a matter of mere intellect. If it were so, then the wicked might understand as much as the righteous. It is expressly said, that “none of the wicked shall understand; but the wise shall understand.” That is, these intelligent ones, of whom we have heard before. Mark the importance of this. In the last chapter of the Apocalypse, we have the prophet John addressed at the close of his prophecy. The contrast is most striking. In the last of Daniel, he is told that all is to be closed up and sealed until the time of the end. In the last chapter of the Revelation, John is told not to seal “the sayings of the prophecy of this hook: for the time is at hand.” In other words, there is an exact contrast between the injunction given to the two prophets. To the Jewish prophet all is sealed till the time of the end. To the Christian prophet nothing is sealed: all is open. How comes this? The answer is, that the Church – the Christian – is always supposed to be at the time of the end. The gift of the Holy Ghost has changed everything. From that time nothing has been sealed to the Christian. All the mind, the affections, the counsels of God, yea, and His secrets about the world, in the Scriptures of truth, are opened to him by the power of God.
The Christian, even if you take the weak and ignorant, has the Holy Ghost dwelling in him. Therefore, in writing to the babes, does John say, “Ye have an unction from the Holy One, and ye know all things.” All the learning in the world can never make a man understand the Bible; whereas, if a soul is born of God, he is capable of understanding anything that God reveals: he only requires to be led on, and more perfectly instructed. The apostle is not speaking of the actual requirements of the babe, which might be very slight. In whom, then, do we boast, and ought we to boast? In God, who has given us such an amazing privilege. Whoever has the Spirit of God, has therein a divine capacity of entering into the things of God. He only wants to be in proper circumstances, dependent on God, and valuing His word, and what is of God will be manifest and proved to be divine. This is connected with the fact, that the Spirit of God is given to the Church, in a special sense, which not even the prophets knew. For although they had the Spirit to inspire them, as we, of course, have not, yet we have the Holy Ghost always dwelling in us; one consequence of which is, that we have spiritual intelligence, “the mind of Christ,” which they had not. And therefore, as you may remember, the Spirit of God in 1Pe 1 contrasts the condition of the Christian now with that of the saints, yea, of the prophets themselves, under the Old Testament. He shows us that they were “searching what and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glories that should follow. Unto whom it was revealed that, not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven.” That is, we stand in the present knowledge and enjoyment of things which, they were told, did not concern them but us of the New Testament. This is very important. They had the promise, and it was salvation to them. But we have much more: we have positive, accomplished blessing – redemption not merely promised, but effected. And the Christian now, relieved by grace from all question about his sins, is free to enter into the blessed things of God.
God accordingly says now, You are not to seal the book. The time of the end is that in which we are contemplated, the end morally being come. And therefore we are waiting for the Lord to come at any time. Where the Jewish thought prevails, people are always looking out for an antecedent time of great trouble. They do not see that God has a purpose about Israel, as well as about the Church; that, when He has removed us to our own proper place in heavenly glory, He will again take up the Jews; and that they, not we, must go through the great tribulation, and see the appointed signs which herald the approach of the Son of man to the earth.
This also serves to explain how it is that we can understand these prophecies. Daniel could not: as he says here, “And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel, for the words are closed up and sealed till the time of the end.” Then comes in Christianity, and not one of the words is sealed – not one shut up. They are all open. To us the end is always nigh; we are said to be in the end of the world: as it is written in 1Co 10:11 , “These things were written for our admonition, upon whom the ends of the age are come.” And it is always so. “Christ is said. to have appeared once in the end of the world, to put away sin by the sacrifice of Himself.” The Church is ever supposed to be in the end, and, by virtue of the Spirit, anticipating the godly, intelligent remnant. Indeed, the Church began with a remnant of Jews that had faith in their Messiah. Thus Pentecost began with that which will be true again after we are removed to heaven. For when God has translated the saints, and the time of the end is literally come, there will once more be a remnant of faithful Jews. “But the wise shall understand.” The Church is always supposed to be standing in these privileges, and is essentially above the mere discoveries or progress of the age.
As to the “days” spoken of in the close of the chapter, what is their meaning? In verse 11, it is said, “From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.” It had been previously said in verse 7, by the man clothed in linen, that it should be “for a time, times, and an half” – that is, for 1260 days. Verse 11 adds thirty days, or one month more, to the 1260 days. Then, in verse 12, we find a further epoch: “Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days.” That is, a month and a half are added still. So that we have, first of all, 1260 days; then 1290 days; then 1335 days. What, we may ask, is the meaning of this? and from what time are we to reckon these days? The answer is, “From the time that the daily sacrifice is taken away, and the abomination that maketh desolate set up.”
And now I would make a remark of some importance, as linking together all which had been said, and yielding a conclusive proof of the true interpretation of this prophecy. It is the very verse that our Lord quoted in Mat 24 : “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand!) then let them which are in Judea flee into the mountains.” The question is, Where does Daniel speak of this? I answer, in verse 11 of this chapter. It is the only verse that properly answers to the one in Matthew.
We are told that from that time there are to be 1290 days; next, a further period of 45 days, and then full blessing. Has that been the case? If you apply it to anything past, as for instance, to the destruction of Jerusalem by Titus; when you reckon 1335 days from the time when the Romans took Jerusalem, is the blessing really come? It matters little how you take the days. Let them be conceived to be 1335 years from that destruction of Jerusalem: still have you got the blessing of the Jews and the saint’s blessing according to the word of God here? Nothing of the sort. What then follows? That you have dated it from a wrong epoch. “The abomination that maketh desolate” is not yet come; when it does come, in the sense of which our Lord speaks, 1335 days follow, and then will be the full blessing.
But now another word as to these differences: first the 1260, then the 1290, and then, lastly, the 1335 days. I think the reason is, because the blessing of Israel will not be brought in at once. The first great turning-point will be the destruction of “the king.” That takes place when the 1260 days expire. But as we saw in Dan 11 , the king of the north has to be disposed of, after “the king.” Accordingly, there is another period of delay. But whether that will coincide with the thirty days more (or 1290), or with the subsequent 45 days (1335), I am not prepared to say. Of this, however, we may be assured, that the last of them bring us down to the accomplishment of the whole work: and I am inclined to think that the destruction of the king of the north is rather one of the latest, if not the last, of these acts of judgment before the epoch of blessing begins. In Isa 10:12 , it is said, “When the Lord hath performed His whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.” Does not this seem to indicate that it is the last act of the Lord in judgment connected with the blessing of Israel? Thus we have a brief interval or two after the destruction of Antichrist, during which the Lord is still putting down His and Israel’s enemies. “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”
I now close the book, praying the Lord to make it of real profit as well as interest. One of the most important points of profit will have been this – to deliver God’s children from the idea that the Church is everything. That is not a true system. It is to fall into the same sort of mistake that the old astronomers used to make, when they viewed the world as the centre of the solar system, because it was the place where they were living. This always spoils man. He makes himself the centre of everything. The same error is made in theology. The Church, because we are in it, has been made the centre of Scripture, whereas Christ is the true one. He is the centre of heavenly blessedness, and the Church circles around Him; He is the centre of Jewish blessing, and the Jews circle around Him. Therefore, whether in heaven or earth, Christ is the kernel of all God’s thoughts of blessing. And when our hearts are fixed in Him, there is peace, progress, and blessing. The reason why souls very often have not peace, is because they are occupied with themselves; for they do not find what they think ought to be in a Christian. Whereas, if I am looking at Christ, there is no difficulty. The question then becomes: Does Christ deserve that such a one as I am should be saved? Can I deny it? The effect of this is that I am happy, and God can use me in His service. But if I am troubled about the salvation of my own soul, how can I be occupied in the service of others? The great question of self never will be settled till Christ is the centre of everything to us. May it be so! He is the centre for all God’s thoughts of love and righteousness as well as of glory.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Dan 12:1-4
1Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. 2Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. 3Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. 4But as for you, Daniel, conceal these words and seal up the book until the end of time; many will go back and forth, and knowledge will increase.
Dan 12:1 Now at that time The Septuagint begins this chapter with unto that place. It is obvious that Dan 12:1-4 are connected with the message of chapter 11. The time of Dan 12:1 links up with the events of Dan 11:40-45. The real issue is the time frame. The use of the king of the South (Dan 11:40) and the king of the North (Dan 11:40) implies that it refers to the second century B.C. However, the use of at the end-time (Dan 11:40) could imply a future period (cf. Dan 12:4; Dan 12:9), but not necessarily because a similar phrase is used in Dan 11:27 and Dan 11:35. The only reason that a second century context is questioned is because of the accuracy of Dan 11:2-35 and the possible accuracy of Dan 11:36-39 and the total inaccuracy (based on known secular history) of Dan 11:40-45.
Michael His name means who is like God (BDB 567). There are only two angels mentioned by name in the Bible: Gabriel, apparently a messenger angel, and Michael, apparently the guardian angel of the nation of Israel or the people of God. This angel is mentioned in Dan 10:13; Dan 10:21 and in the book of Jude, v. 9, where he is called the archangel. John Calvin thought that Michael was the pre-existent Christ.
the great prince This same term (BDB 978) is used in several senses in Daniel.
1. Babylonian official in charge of the four Jewish youths, Dan 1:7-11; Dan 1:18
2. Jewish political (royal) leaders, Dan 9:6; Dan 9:8
3. God Himself, Dan 8:11; Dan 8:25
4. powerful national angels
a. Persian, Dan 10:13; Dan 10:20
b. Greek, Dan 10:20
c. Jewish, Dan 10:13; Dan 10:21; Dan 12:1
Another term (BDB 617) translated prince is used in
1. Dan 9:25 for the Messiah
2. Dan 9:26 for the leader of the opposition against the Messiah
3. Dan 11:22 possibly for the priest, Onias III, who was betrayed and killed in Antiochus IV’s attempt to take over the Jewish priesthood.
who stands guard over the sons of your people Many believe that this refers only to the Jews because of the context of chapter 11. However, the quote in Mat 24:21-22 seems to imply that Jesus was referring to the elect. From Rom 2:28-29; Rom 4:16; Gal 6:16 we know that this promise refers to all who have the faith of Abraham.
NASB, NRSV,
NJBwill arise
NKJVshall stand up
TEVwill appear
This word’s basic meaning (BDB 763, KB 840) is stand or take a stand. It is used often in Daniel
1. present oneself, Dan 1:5
2. come on the scene, Dan 8:22-23; Dan 11:7; Dan 12:1
3. stand against, Dan 8:25; Dan 10:13; Dan 11:14
4. stand for, Dan 10:21; Dan 11:1
5. stand up, Dan 8:18; Dan 10:11
6. rise from the dead, Dan 12:13
BDB asserts option #3 best fits this context, but A Handbook on the Book of Daniel by Peter Contesse and John Ellington, UBS, p. 323, thinks option #4 fits best (cf. Est 8:11; Est 9:16). Remember, context determines meaning, not lexicons or dictionaries.
And there will be a time of distress such as never occurred since there was a nation until that time The OT prophets (cf. Jer 2:27-28; Jer 14:8; Jer 30:7; Joe 1:5-18; Zep 1:14-18) reveal that because of Israel’s and Judah’s idolatry that the end-time would be a time of divine judgment. God tried to use the covenant blessings and cursings of Deuteronomy 27-29 to attempt to bring His people back, but they would not; then He allowed foreign nations to exile them (e.g., Isa 10:5; Jer 51:20), but still they did not turn to Him and keep His covenant. However, even amidst judgment there is hope in the merciful character of God (cf. Hosea 11; Hos 13:14).
This seems to refer to the Messianic woes referred to by Jesus in Mat 24:21-22 (cf. Mar 13:19-20). The Septuagint has nations written in the book. In Mat 24:21 Jesus changes the word nations to world, which is the NT universal understanding of the extension of covenant love to all humans through the gospel.
everyone who is found There has been much discussion among commentators because of this universal element implied by everyone but contrasted with the word many, found in Dan 12:2; Dan 12:10 (cf. Dan 11:33; Dan 11:39). Dan 12:10 helps to interpret the many of Dan 12:2. They both refer to the redeemed, the faithful, the followers of Messiah.
This will seem confusing, but (1) the Hebrew term (BDB 912 I) for many means all in Deu 7:1; Isa 52:14-15; (2) Isa 53:11-12 compare with Isa 53:6 as well as the parallelism of Rom 5:18-19; (3) this same concept of many being used for all can be found in Mat 20:28; and Mat 26:28; (4) Jesus seems to allude to Dan 12:2 and changes many to all in Joh 5:28-29. The Hebrew term for all is parallel to many in Isa 2:2. This same confusion of all versus many has sometimes degenerated into denominational conflict between Calvinists and Arminians. There is enough fluidity in the Scriptures that we cannot be dogmatic in this area. Compare Rom 5:15-16 with Dan 5:12.
It is sad to acknowledge that not everyone of the lineage (Hebrew idiom, sons of your people) of Abraham had his faith. As one reads the OT it becomes obvious that most Jews were not faithful followers of YHWH; many were idolaters. It is only the faithful remnant who will be saved. Being the covenant people involves more than who your mother was; it involves personal faith and a faithful life.
written in the book This same metaphorical book of 1ife is referred to in Dan 7:10. There are two books mentioned in the Bible (cf. Rev 20:12-15), one is the Book of Remembrances where the deeds of both the godly and ungodly are recorded, Psa 56:8; Psa 139:16; Isa 65:6; Mal 3:16. The other is the Book of Life where only the names of the redeemed are mentioned, Exo 32:32; Psa 69:28; Isa 4:3; Dan 12:1; Luk 10:20; Php 4:3; Heb 12:23; Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12; Rev 20:15; Rev 21:27.
See Special Topic: The Two Books
NASBwill be rescued
NKJV, NRSVshall be delivered
TEVwill be saved
NJBwill be spared
This Hebrew term (BDB 572, KB 589, Niphil IMPERFECT) is also used in Dan 11:41. It denotes physical deliverance (cf. Dan 11:41), but like its NT counterpart, it has the connotation in some contexts of spiritual salvation (cf. Dan 12:1).
In Daniel, as in all of history, many faithful believers are killed, but they will be ultimately rescued and restored (cf. Dan 12:2-3).
Dan 12:2 those who sleep There are several terms in Hebrew for sleep.
1. yashen (BDB 445), which is normally used of natural sleep, but in Dan 12:2, of death
2. shenah (BDB 446), also used of natural sleep, Dan 2:1; Dan 6:18
3. shakab (BDB 446), which is used in the books of 2 Samuel , 1 & 2 Kings, and 2 Chronicles for death (2Sa 11:9) and normal sleep (2Sa 7:12)
The concept of death as sleep is also found in the NT (e.g., Mat 27:52 [note resurrection]; Joh 11:11 [note resurrection in Joh 11:25-26; Joh 13:36; Act 7:60; 1Th 4:13 [note resurrection in Dan 4:14-17]; Dan 5:10).
in the dust of the ground This Hebrew idiom is a play on the word ground, adanah (BDB 9) and dust (BDB 779) from Gen 2:7; Gen 3:19 (cf. Psa 90:3; Psa 104:29). The dust of the ground is metaphorically the holding place of the dead (i.e., Sheol, e.g., 1Sa 2:6; Job 14:13; Psa 30:3; Psa 49:14-15; Psa 139:8; Isa 38:10; Hos 13:14; Amo 9:2).
SPECIAL TOPIC: Where Are the Dead?
will awake This VERB (BDB 884, KB 1098) is a Hiphael IMPERFECT. This is another Hebrew idiom of life from death (cf. 2Ki 4:31; Jer 51:39; Jer 51:57; Job 14:12). In Isa 26:19 and here it denotes resurrection. This is exactly the implication of Ezekiel’s vision of the dry bones (cf. Ezekiel 37), but in an individual sense. Some will awake to everlasting joy (cf. Isa 66:22-23) and others to everlasting contempt (cf. Isa 66:24). For a good discussion see Millard J. Erickson, Christian Theology, 2 ed., pp. 1200-1210 or Dictionary of Jesus and the Gospels, IVP, pp. 673-688 or The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pp. 70-75.
these to everlasting life, but the others to disgrace and everlasting contempt This refers to a general resurrection (cf. Joh 5:28-29; Mat 25:46; and Act 24:15-16). This is one of the earliest Scriptures which discusses the developing understanding of the need for an afterlife in order for God to set straight the evil which has been done in this world (cf. Job 14:7-14; Job 19:25-26; Psa 16:10; Psa 49:15; Psa 73:24; Isa 25:8; Isa 26:19; Isa 38:11). Apparently the rabbinical understanding of a divided Sheol/Hades into paradise and Tartarus developed from these early texts related to resurrection.
everlasting. . .everlasting This is the Hebrew word ‘olam (BDB 761, see Special Topic: Forever (‘olam) , which must be interpreted in light of the intent and perspective of this permanent division in Mat 25:46 (i.e., heaven – hell). There has been a recent book on annihilationism that brings up some interesting points. See Edward Fudge, The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, but also note Millard J. Erickson, Christian Theology, 2nd ed., pp. 1244-1247.
contempt This Hebrew term (BDB 201) is used only here and in Isa 66:24. Jesus used this Isaiah text to describe Gehenna (cf. Mat 3:12).
Dan 12:3 Those who have insight This is a recurrent theme. This same phrase (BDB 968) is used in Dan 11:33; Dan 11:35 (the faithful during the reign of Antiochus IV). Dan 12:10 shows that this does not refer to degrees of intelligence, but the distinction between the saved and the lost. Those who have insight is used in Dan 9:13; Dan 9:25 to note those who understand and act on the truth revealed by God. In Dan 11:33 the insight is meant to be passed on to others, but they will be killed for their actions.
will shine brightly There is a word play between shine (BDB 263) and those who lead the many to righteousness (cf. Isa 53:11), based on the parallel of the actions of those in Dan 11:33. The concept of illumination (i.e. light and teaching) links shine and giving understanding. Those who know God share Him with others!
The verse is quoted by Jesus in Mat 13:43, which is in the context of eschatological judgment.
It is possible that this verse denotes degrees of rewards. See Special Topic: Degrees of Rewards and Punishment .
like the brightness of the expanse of heaven These are parallel metaphors. The first one may refer to (1) the height of God’s portable throne (cf. Eze 1:22) or (2) the Hebrew word (BDB 956) means an extended surface. It is used to describe the vault of the sky in Gen 1:6-8 and in Gen 1:14 to the great lights (sun, moon, stars, comets, etc.).
righteousness See Special Topic: Righteousness .
forever and ever This Hebrew phrase combines the word for long duration (BDB 761) with the word for perpetuity (BDB 723 I), which means longevity (cf. Isa 30:8; Isa 45:17). God’s promises and judgments are sure and everlasting.
For a good discussion of ‘olam and other words for duration see Robert B. Girdlestone, Synonyms of the Old Testament, pp. 312-319.
Dan 12:4 conceal these words and seal up the book until the end of time The TEV and NJB translations make this verse a separate paragraph. This concept of seal up the words is found in Dan 8:26; Dan 12:9. The sealing seems to refer to (1) protection (cf. Jer 32:11-14); (2) spiritual understanding (cf. Isa 29:9-12); or (3) secrecy (cf. Isa 8:16). It helps me to know that these words were not easily understandable to Daniel, nor his contemporaries. I think that the last generation of suffering and dying believers will understand some texts that the preceding generations have never fully understood.
To what period of time was Daniel’s message (1) sealed from and (2) revealed to? Was it for the sixth century B.C.; the second century B.C.; for Jesus’ day, or the end-time? Is the main purpose the detailed prediction or the revelation of the sovereign God fully in control of history and redemption?
NASBmany will go back and forth
NKJVmany shall run to and fro
NRSVmany shall be running back and forth
TEVmany people will waste their efforts
NJBmany will roam about, this way and that
This Hebrew term (BDB 1001, KB 1439) means moving about quickly. It is used of God’s knowledge of the events on earth (cf. Zec 4:10). It is also used of a person’s frantic search (cf. Jer 5:1). In Jer 49:3 it is used for the confusion and fear caused by a siege. It is obvious that it denotes a frantic activity, but exactly how that relates to Dan 12:4 is uncertain.
1. it refers to the activity of the lost (emended MT)
2. it refers to the activity of the redeemed (cf. Amo 8:12)
3. it refers to the general state of all humanity
The term the many can refer to (1) faithful Jews (cf. Dan 11:33; Dan 11:39); (2) the rebellious Jews who supported the Seleucid dynasty (cf. Dan 11:14); or (3) all humans (cf. Dan 12:2).
NASB, NKJVand knowledge will increase
NRSVand evil shall increase
TEVtrying to understand what is happening
NJBand wickedness will continue to increase
NIVto increase knowledge
Many commentators see this as secular knowledge (the modern world), but others see it as knowledge of God’s actions in history related in Dan 12:3 a (those who have insight).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
This is not the epilogue to the book, Dan 12:1-3 are the conclusion of the prophecy given by the hierophant, which commenced at Dan 10:20.
at that time. This fixes the end of the Tribulation. Note the three subjects thus connected with “the time of the end”.
Michael. See note on Dan 10:13.
children = sons.
thy People: i.e. Daniel’s People, Israel.
a time of trouble: i.e. the great Tribulation. Compare Dan 8:24, Dan 8:25; Dan 9:26. Isa 26:20, Isa 26:21. Jer 30:7. Mat 24:21. Mar 13:19. Rev 16:17-2 Rev 16:1.
trouble = tribulation.
shall be delivered. Compare Isa 11:11, &c.; Dan 27:12, Dan 27:12. Jer 30:7. Eze 37:21-28; Eze 39:25-29. Hos 3:4, Hos 3:5. Joe 3:16-21. Amo 9:11-15. Oba 1:17-21. Zec 12:3-10. Rom 11:5, Rom 11:6, Rom 11:15, Rom 11:26.
written in the book. Reference to Pentateuch (Exo 32:32, Exo 32:33). App-92. Compare Psa 56:8; Psa 69:28. Isa 4:3. Eze 13:9. Luk 10:20. Rev 3:5; Rev 13:8; Rev 20:12, Rev 20:15.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 12
Now it is during the time of this great Battle of Armageddon that Jesus will return.
And at that time shall Michael stand up, the great prince which stands for the children of thy people: and there shall be a time of trouble [the Great Tribulation], such as never was, since there was a nation even to the same time: and at that time thy people shall be delivered, every one that shall be found written in the book ( Dan 12:1 ).
So there’s going to be a time of Great Tribulation, but Daniel’s people are to be delivered.
Now their deliverance will come in several ways. Number one, there will be 144,000 of them who are sealed by God and protected from the plagues of the Great Tribulation. Number two, there will be those who will make their flight to the rock city of Petra where God will preserve them. Jesus was warning His disciples, or the Jews actually, that when you see this abomination of desolation that was spoken of by Daniel the prophet standing in the holy place, when you see the antichrist standing in the temple of God declaring that he is God, then flee to the wilderness and don’t stop to get your jacket. Just get out of there as fast as you can. If you’re out in the field don’t even go home. Just run.
In the book of Revelation we are told that God gives to them wings of an eagle (sounds like helicopters) that will bear them to this place in the wilderness where they will be preserved for three and half years. In the book of Isaiah, chapter 16, the Lord says to Jordan, “Open up and receive My people. Bear them safely to Petra until the Great Tribulation is over.” And so the antichrist when he finds that the Jews are fleeing will send out an army against them, but the earth will open up and swallow the army. And then, of course, he’ll be taken up with the other issues of the invasion of China and Russia, will not pursue them any further, but they will be preserved for three and half years.
So, “Thy people will be delivered, everyone that shall be found written in the book.” Now those that do not flee, the antichrist will then go and make war against the remnant of the people that stay in the land and there will be a horrible devastation of those people. Once again, a time of trouble such as never existed since they were a nation up until that time. Jesus said, “The time of Great Tribulation such as the world has never seen before or will ever see again.”
Now Daniel here is told of the resurrection.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt ( Dan 12:2 ).
There is to be a resurrection of the dead. Now, they will not take place simultaneously. The righteous dead will rise a thousand years before the unrighteous dead. But it’s all lumped together in one here. In the book of Revelation we see the time differential between the two. The resurrection of the righteous dead, they that sleep in the dust of the earth shall awake, some to everlasting life. Of course, at the resurrection of Jesus Christ there began the great resurrection. The body of many of the… graves of so many of the saints were open and they were seen walking through the streets of Jerusalem after His resurrection from the dead. The great resurrection of the unjust dead will take place at the end of Christ’s thousand-year reign, when they stand before the great white throne judgment of God. And they rise to everlasting shame and contempt.
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever ( Dan 12:3 ).
“They that be wise shall shine as the brightness of the sky; and they that turn many to righteousness as the stars for ever and ever.” You know, there are some people whose life is like a skyrocket. They make a big flash, but they burn out very fast. You know, they hit the scene and everybody says, “Oohh, ahhh,” you know. But just that fast they fade away. The glory of man is so transient. You know, the crowd may be cheering you today but jeering you tomorrow. The glory of man so transient. The big flash, “ohhhhhhh,” but the burn out. But the place to really shine is in God’s kingdom.
You know, on the fourth of July I like to go out and see the big pyrotechnic display. And I “oohh” and “ahhh” at the beautiful skyrockets. But you know, when it’s all over for a while you lose sight of the stars. You know, there’s so much flash in the atmosphere around you, you don’t see the stars up there. But when it’s all over, there they are shining forever and ever. Maybe not with such a big flash, but they keep going. Some people make a big flash, but that’s the end of it. “They that be wise will shine as this as the brightness of the ferment. And they that turn many to righteousness as the stars forever and ever.” Which sky do you want to shine in?
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end ( Dan 12:4 ):
The book was to be sealed when unto the time of the end. In other words, “Daniel, you’re not gonna understand this; it will be understood in the time of the end.”
for many shall run to and fro, and knowledge shall be increased ( Dan 12:4 ).
“The knowledge increased” in its immediately context would be the knowledge of the book of Daniel, or the knowledge of these prophecies. And surely God has unfolded the book of Daniel in these last days as we can now see it with the advantage of hindsight. And we can see how accurately he wrote of the past, and now as we see the things of the past we can also understand as they relate to the present and future. So the book of Daniel is no longer a sealed a book, but an open book and easily understood by any diligent student of God’s Word.
For knowledge has been increased. Now that knowledge increased has also been interpreted to be just the general amassed knowledge of man and surely, this has happened in our generation. Between the years of 1950 and 1960 man’s total knowledge doubled. In other words, everything that man had learned from Adam up until the year 1950 accumulated knowledge of man in the next decade was doubled. By the year 1970 men knew, or 1960, men knew twice as much as what they have learned in all of the years up to 1950. And, of course, now with the ability through micro data processing and computers and all, we are again in this decade doubling the amassed knowledge of man. Knowledge increased.
And interesting, “men going to and fro.” Tomorrow morning I get on a jet and tomorrow I eat lunch in Spokane, you know, and it’s amazing what you can do now in jet travel. Many running to and fro.
Then I Daniel looked, and I beheld, and there stood two others, the one on this side of the bank of the river, and the other on the other side of the bank of the river. And one said to the man that was clothed in linen ( Dan 12:5-6 ),
You see, with this one in linen there were other personages. That’s why I believe the one in linen was Jesus Christ and there were angels with Him.
which was upon the waters of the river, How long shall it be till the end of these wonders? ( Dan 12:6 )
How long before the end of these things, the Tribulation and all?
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and he sware by him that lives for ever and ever, that it shall be for a time [a year], times, [a half a year, or I mean, two years], and a half, [which would be a half a year]; and when he shall have accomplished to scatter the power of the holy people, all of these things shall be finished. And I heard, but I did not understand: then I said, O my Lord, what shall be the end of these things? And he said, Go your way, Daniel: for the words are closed up and sealed till the time of the end ( Dan 12:7-9 ).
So don’t worry about it, Daniel. You just go your way. These words are sealed until the time of the end, until now when the Lord has opened up understanding.
Many shall be purified, and made white, and tried: but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand ( Dan 12:10 ).
Now even as Daniel predicted the very day that the Messiah would come, 173, 880 days from the commandment to restore and rebuild Jerusalem, so he has predicted the very day that Jesus will come again. Not the day that the Lord will take His church. No man knows that day or the hour. We don’t know when the Lord is gonna come for us, His church.
But from the time that the daily sacrifices [and prayers] are caused to cease [by the antichrist] ( Dan 12:11 ),
In the middle of the last seven year cycle.
it will then be 1,290 days ( Dan 12:11 ).
According to the testimony of the Lord. If you were still here upon the earth you can mark your calendar and you can count off the days. And you’ll be wanting to because it’s gonna to be a fierce, horrible time. As God’s wrath is poured out in judgment upon this earth. At this point maybe you should this week read Rev 6:1-17 through 18 to find out just what’s gonna be happening during this three and half year period of time. Terrible.
Blessed is he who waits, and comes to the thousand three hundred and thirty-fifth day ( Dan 12:12 ).
Or forty-five days after the coming of Christ. Mat 25:31 ,when Jesus returns, He’s gonna gather together the nations for judgment and separate them as the shepherd separates the sheep from the goats. And to those in His right hand, “Come ye blessed of the Father. Enter into the kingdom that was prepared for you from the foundations of the earth.” To those on His left, “Depart from Me, workers of iniquity, into the everlasting darkness which was prepared for Satan and his angels.”
So if a person, and there will be many who will live through the Great Tribulation, they will be able to survive. Now if they survive the Great Tribulation, providing they have not worshipped the antichrist, nor taken his mark upon them, nor worship the image, for if any man worships the antichrist or takes the mark of the antichrist on him, or worships the image, he will not have any chance for salvation at all. In Revelation, chapter 14, John saw the angel flying through the midst of the heaven, declaring “Woe! Woe! Woe!” to the inhabitants of the earth. And if any man shall take the mark or worship the beast or his image, he shall be cast into the lake burning with fire and there’s no hope for his salvation. The angels will be warning people not to take that mark. Of course, on the other hand, if you refused to take the mark they can put you to death for it, not taking the mark.
So you’re gonna have to… you’re gonna have to join with McKeever and some of these guys and get your little hideaway back up in the woods of Oregon and stock it with your food and your wheat and your guns and everything else in order you’ll be able to survive this three and half year period of time, and then hopefully make it through the forty-five days of judgment. Because having come through the Great Tribulation will not necessarily ensure your entrance into the kingdom.
Then you have to pass this judgment when Christ says, “I was hungry and you fed Me; thirsty and you gave Me to drink; and naked and you clothed Me.” “Lord, when did we see You this way?” Not when you were, you know, shooting those that were trying to come and get your food. So you better put your guns away, I guess, if you’re gonna survive the forty-five days. “Inasmuch as you did it unto the least of these, My brethren, you’ve done it unto Me.” And they are allowed to enter into the kingdom. So there will be some who will live through the Great Tribulation and will enter into the kingdom. Most of those that enter into the kingdom, though, will be those who belong to the Lord and who return with Jesus. Then He’ll be coming with ten thousands of His saints to execute judgment upon the earth and we shall live and reign with Him upon the earth for a thousand years.
But to Daniel,
Go thy way till the end is: for thou shall rest, and stand in thy lot in the end of the days ( Dan 12:13 ).
You’ll stand with your group in the end of the days, Daniel. But in the meantime, just go and take your rest. And you’ll stand in the end time.
So the fascinating prophecies of Daniel, marvelous man of God, high on my list of those I want to meet when I get to heaven. I so respect this man of God, so admire him, that I’m looking forward to quite a bit of time just sitting and learning from the depth of this man of his walk and love and relationship. That’s one that is gonna be one of the neat things of heaven, is just getting acquainted and knowing some of these glorious people of God from history.
Next week we get into the book of Hosea. We’ll take five chapters of Hosea for next Sunday. Moving through, it won’t be long before we’re through, be through with the Old Testament now, for the rest of the books are very short little books. Many of them we will be taking in just one week and then moving on into the New Testament. So as the Lord tarries and as the Lord wills, it won’t be long before we’ll be back in the New Testament and going through it.
Peter asked a very pertinent question in the light of the fact that the material world is going to soon be dissolved, the works are to be burned up, the elements will melt with the ferment heat, “What manner of persons ought we to be?” ( 2Pe 3:11 ) If you are a materialist and your whole values are set in material things, when this material universe goes, everything that you have and hope for is gone. Therefore, it is not wise to be a materialist or a humanist. What manner of persons ought we to be? Peter answers, “In all holiness, godliness, godly manner of living.” We ought to be spiritual; we need to have our things upon, our eyes upon the things above, not upon the things of the earth. We need to have our hearts set upon the eternal not on the temporal. May God help us to each one to make an evaluation of ourselves, our own priorities, our own lives, to find out where our values are. Find out what we truly treasure. For where a man’s treasure is there will his heart be also. So God help us to treasure heavenly things, spiritual things, and mark them as the true values of life. And thus, may God cause us to examine our hearts, examine ourselves, our lives, our lifestyles, and may we so live in anticipation of our Lord’s return in glory to establish God’s kingdom.
God bless you. May He keep His hand upon your life, may He fill you with His love and with His spirit, and may He guide you according to His purpose through Jesus Christ our Lord. “
Fuente: Through the Bible Commentary
Dan 12:1
The End of the Jewish Latter Days (Daniel 12)
Chapters 10 through 12 all record Daniel’s vision of Jewish latter days. Chapter 10 was an account of the events and circumstances leading up to the vision. Chapter 11 begins with the actual vision of prophecy which deals with the Destiny of the Jewish people as the commonwealth of God. Historically, chapter 11 covered significant events in history as they effected the Jewish people from the time of Cyrus of Persia until about the turn of the millennium which saw the Roman Empire’s rise to power. Historically by the end of chapter 11, Jesus Christ was alive on earth. Chapter 12 covers the final events which were significant to Daniel’s people, and closes with the final destruction of Jerusalem and the end the Jewish nation as a commonwealth holding of God.
The Jews were no longer the chosen people of God. They were chosen from the beginning to bear the lineage of the Messiah. Jesus Christ had come, the old covenant had been fulfilled and nailed to the cross of Christ. The new covenant had been revealed, established and confirmed. Jesus Christ had ascended back to heaven and all that remained was for the Jewish holdouts who refused to accept Jesus Christ to have their temple worship forever taken away. This was accomplished with the utter and complete destruction of the temple without which there could be no Levitical worship. With the removal of the temple and the destruction of Jerusalem, God placed His final closing exclamation mark on the Jewish nation and Mosaic system of worship with such completeness that the restoration of it could never be accomplished without direct divine assistance. Such assistance has not been forthcoming in the past 2000 years. Note: Those who are now the chosen people of God are those who obey the Gospel of Jesus Christ (Rom 1:16)
The premillennialists have altogether a varied view of both chapter 11 and 12 of Daniel. It is not the purpose of this study to provide an exhaustive study of all the different beliefs associated with Daniel’s last vision. Daniel explains to whom this vision applies in words that cannot be misunderstood unless one approaches them with some kind of preconceived beliefs. It is the belief of this Bible student that by simply assigning this vision to whom the text identifies as the ones to whom it pertains, one need not spend a great deal of wasted time and effort in misguided interpretations.
Dan 10:14
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.KJV
Daniel’s people were the Israelites, or the Jews as they came to be called. This entire vision applies to Daniel’s people. The Jewish nation ceased to exist after 70 AD therefore this vision applies to Daniel’s people prior to that date. 2000 years after the Jewish nation was destroyed is not the latter days of Daniel’s people. There are descendants of Daniel’s people alive today, but Daniel’s people as a nation is what is obviously in view in this vision.
Premillennialists say that God is yet to fulfill the land promises made to the Israelites. To answer that, one need only look as far as Jos 21:43-45, “And the Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. And the Lord gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass.” Inspiration went out of its way to lay these facts out in terms easy to comprehend and impossible to misunderstand. There should be no argument or dispute from such a declaration from scripture.
This is important because premillennialists believe that God has some earthly designs for the Jews sometime in the future. All of these earthly designs involve the establishment of some kind of earthly kingdom with Jesus reigning on earth for a period of a thousand years. One of the main contentions in support of this doctrine is the belief that God still has to fulfill the land promises to the nation of Israel. According to Joshua, this has already been accomplished.
While on earth, Jesus made some very significant references to the forthcoming kingdom which He was to rule. In Mar 9:1, Jesus declared, “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.” Was Jesus mistaken? Is there anybody that was in attendance with Jesus that day that has not tasted of death?
During Christ’s mock trial before His crucifixion, Pilate interrogated Him at which time Jesus was asked if He were the king of the Jews. Jesus answered Pilate with these words as recorded in Joh 18:36, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence”. In Luk 17:20-21, our Lord made this statement concerning His coming kingdom, “The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you”. According to the teachings of Jesus, the kingdom of God is not going to be a physical thing which we can point to and declare its presence. It is a spiritual kingdom and not an earthly one, which resides within the hearts and minds of mankind. This is not the kind of kingdom the Jews were hoping for. They wanted to be set up as authority figures for the whole world as the chosen children of God. This kingdom Jesus was teaching didn’t suit their liking at all so they rejected it. premillennialists today are ignoring the same teachings of Jesus that the disbelieving Jews of the first century rejected. They, like the Jews are still looking for a physical kingdom which is never going to exist on this earth. Premillennialism at its core is as wrong as the Jews who rejected Christ way back in the first century.
Dan 12:1 And at thatH1931 timeH6256 shall MichaelH4317 stand up,H5975 the greatH1419 princeH8269 which standethH5975 forH5921 the childrenH1121 of thy people:H5971 and there shall beH1961 a timeH6256 of trouble,H6869 such asH834 neverH3808 wasH1961 since there wasH4480 H1961 a nationH1471 even toH5704 that sameH1931 time:H6256 and at thatH1931 timeH6256 thy peopleH5971 shall be delivered,H4422 every oneH3605 that shall be foundH4672 writtenH3789 in the book.H5612
Dan 12:1
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
We need to focus on the first words of this verse; “And at that time”. Not 2000 years in the distance future or any other whimsical period of time down the road of time, but AT THAT TIME. This section of Daniel’s final recorded vision is set in the same time period as the former and cannot be separated from it.
“shall Michael stand up, the great prince which standeth for the children of thy people”
This is the second time Michael has been mentioned. We saw a previous reference to him in Dan 10:13 where he was referred to as one of the “chief princes” and again in Dan 10:21 where he was referred to as “your prince”. Michael is a key player in the plans of God as evidenced elsewhere. In Jud 1:9 he is identified as an archangel which means a chief angel. In Rev 12:7, we see a battle scene with Michael in a conflict against Satan who was represented as the Dragon. Here in this vision, we learn that Michael stands for the children of Daniel’s people. It is obvious from this and other passages of scripture that heavenly beings are active in the purpose of God for mankind.
By standing up, this means that Michael is going to become directly active in the affairs of the vision. Daniel’s vision has only one event left to conclude the latter days of the Israelite nation as the commonwealth holding of God and that is the destruction of the temple in Jerusalem. By associating Michael with this event, we can be assured that the entire affair is being carried out per the instructions of God. The destruction of the temple and the city of Jerusalem was carried out under the direct supervision and oversight of one of God’s chief angels.
The exact role of Michael in this affair remains a point of conjecture, however we can infer from this account that the destruction of Jerusalem was something that figured in to God’s overall plan and that its execution according to that plan was left in the hands of one of His most trusted servants.
“and there shall be a time of trouble, such as never was since there was a nation even to that same time”
First of all, it must be noted here that Jesus Christ, while discussing the impending destruction of the temple to His disciples directly alluded to this phrase in Daniel’s vision as recorded in Mat 24:21, “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be”. The connection between Dan 12:1 and Mat 24:21 cannot be reasonably denied. Both accounts tell of a time of tribulation unparalleled both in the past and in the future.
From Daniel’s perspective, the destruction of Jerusalem was going to be worse than anything he had ever witnessed. Keeping in mind that Daniel lived through the first destruction of Jerusalem by Nebuchadnezzar and was an eyewitness to some of the devastation. And now he is told that the one yet to come is going to be worse. And indeed it would, because after the initial destruction in Daniel’s time, the temple and the city would be rebuilt, however, after the destruction yet to come, there would be no rebuilding.
Josephus wrote of the devastation in the “Wars of the Jews”. In book six, named ‘From the Great Extremity to which the Jews were reduced, to the Taking of Jerusalem by Titus’, he provides a detailed account of the suffering which the Jews underwent during that period of time.
The devastation of the siege leading up to the destruction of the temple and the city lasted about five months and was horrible beyond belief. Thousands died of starvation. When the Romans finally broke into the city, the sight of so many corpses shocked even hardened soldiers. The slaughter of the Jews was so extensive that several fires were extinguished by their of blood (Josephus, Wars 6.8.5).
Josephus recorded that 1,100,000 Jews were killed in Jerusalem, and that some 97,000 others were taken as slaves into captivity. It has been estimated that some 1,337,490 Jews in Jerusalem and in areas adjacent to Judaea died by famine, by the sword, by burning, and by crucifixion (Wars 6.9.3-4). Josephus expressed the view that the human suffering as a result of this holocaust exceeded anything known to man previously (Wars, Preface, 4; 9.4).
“and at that time thy people shall be delivered, every one that shall be found written in the book.”
Those who had accepted Jesus Christ as the Messiah and were faithful would be delivered from the destruction of Jerusalem. Jesus warned his disciples of the coming destruction as recorded in Matthew 24. Those “found written in the book” is a reference to Christians who have their names written in the Lamb’s book of life. Those Jews who had become followers of Jesus Christ would be delivered from the destruction spoken of in Daniel’s vision.
Jewish believers historically took refuge at Pella, southeast of the Sea of Galilee, before the Roman legions had encompassed Jerusalem; and they were able to do so on the basis of the advance warning and information here given in Daniel, furthermore and more imminently supplied by Jesus more detailed projections regarding that event some forty years in advance in Matthew 24, Mark 13, Luk 19:41-44 and chapter 21. Especially see Mat 24:2; Mat 24:15-21, Luk 19:41-44; Luk 21:20-24.
Fuente: Old and New Testaments Restoration Commentary
The last things are then foretold. Michael, the great prince, would stand up for the children of God’s people, and there would ensue a time of trouble such as never had been. Beyond that there would be a resurrection, and the dawning of a new age. This prophecy was literally fulfilled under the Roman power.
Daniel was charged to shut the book and sea1 it to-the time of the end. He heard the man clothed in linen swear in mystic language by Him that liveth that these things would be for “a time, times, and a half,” that the things finally foretold would be fulfilled only when the end of the breaking of the power of the holy people had come.
Filled with a sense of the mystery of the things he had seen and heard, the prophet inquired, “O, my lord, what shall be the issue of these things?” The answer was that the words were shut up and sealed to the time of the end, and he was urged to go his way, that is, to attend to his own duty, and fulfil his own responsibility. Moreover, he was assured that blessing would be granted to those who waited, that he himself would rest, and yet stand in his lot at the end of the days.
Fuente: An Exposition on the Whole Bible
Resurrection and Judgment
Dan 12:1-13
Michael was the guardian spirit of the Jewish people. When the time of trouble has reached its climax, whether in national or individual life, help is near.
The hope of resurrection, of the life beyond the darkness of their times, animated the hearts of the Chosen People. In the same way the Apostle Paul refers to it, 1Co 15:58. The national resurrection of Israel is without doubt included but the resurrection at the last, when that of the just shall precede that of the unjust by the millennium, is clearly the topic of these wonderful words. Daniels prophecies were to be sealed, because their entire fulfillment was not to take place for many days. Three and a half probably stands for three and a half prophetic years, which, on the year-day system, gives 1260 days or years, and is therefore equivalent to the forty-two months of Rev 11:2; Rev 13:5. This is the time of the world-power, half the perfect number seven. The supremacy of the Gentile kingdoms is 2,500 years, of which the latter half has nearly expired, and the Chosen People will not much longer be scattered. It is an interesting fact that, calculated on the lunar measure, these concluding dates have-according to the calculations of the late Dr. Grattan Guinness-just expired. Let us go our way, watch and pray, and at last stand in our lot.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter Twelve The Time Of The End
This final chapter is intimately connected with the activity of the previous chapter. At that time-that is, at the time of the rise of the antichrist and the overthrow of the Assyrian or king of the North-shall Michael stand up, the great prince which standeth for the children of thy [Daniels] people (1). There is very likely a close connection here with what we have recorded in Revelation 12. There John sees war in Heaven. The dragon and his angels fight to maintain their place in the upper air where they may have access to the presence of God so that Satan, the accuser of Zechariah 3, may still resist the Jews-a remnant of whom will have turned to the Lord. But the time having come when God will act openly on their behalf, Michael and his angels are sent to expel the Satanic hosts from Heaven. Defeated above, the devil turns to vent his wrath on the remnant, the seed of the woman; this is Israel, who is seen in the beginning of the chapter and from whom, as concerning the flesh, Christ came. He and His church, together represented in the man child, will have been caught up to God and to His throne; there will no longer be found on earth anyone rightfully bearing the name of Christian. But the fullness of the Gentiles having come in, the Jews will be grafted back into their own olive tree; to them will be committed the testimony for the time of the end. All the malice of the devil will be directed against this remnant-And there shall be a time of trouble, such as never was since there was a nation even to that same time (Dan 12:1). At that time Daniels people will be delivered, not all who were Jews by natural birth, but every one that shall be found written in the book. These are they whose names are written in the Book of Life of the Lamb slain from the foundation of the world, for them the earthly kingdom has been prepared.
Tested by the proclamation of the everlasting gospel on the one hand and the placing of the abomination that causes desolation on the other, there will be a national and religious awakening by those who have been spiritually asleep for so long. The second verse does not, I believe, speak of an actual physical resurrection, but rather of a moral and national one: Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. It is the same kind of language that is used both in Isa 26:12-19 and Ezekiel 37 to describe Israels national and spiritual revival. For centuries they have been sleeping in the dust of the earth, buried among the Gentiles. Their awakening will have taken place at last. For some it will be to everlasting life and blessing in the glorious kingdom of the Son of man soon to be established; for the apostates it will be to everlasting shame and contempt because of their submission to the beast and the anti-christ.
Then the wise (that is, the teachers among the remnant, the same class who are referred to in the latter part of verse 10) will shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever (3). While these words refer primarily to the faithful of Judah in that day, we also may find encouragement and cheer in them. He that winneth souls is wise (Pro 11:30); or as the Revised version puts it, He that is wise winneth souls. May ours be the wisdom that leads us to walk so as to commend the gospel of Christ to all with whom we come in contact; may we indeed be winners of souls, turning many to righteousness.
Daniel was told to shut up the words and seal the book, even to the time of the end. This is in marked contrast with the message of the angel to the apostle John at the close of the book of Revelation: And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand (Rev 22:10). The present age or church period is looked at as being but a moment, so to speak, in the ways of God. Messiah having come and been rejected by Israel, the next thing in prophetic order is the time of the end. If this dispensation continues a little longer, it is only an evidence of Gods long-suffering to sinners; He is not willing that any should perish, but that all should turn to Him and live (2Pe 3:9).
Throughout the New Testament, the end is always looked on as having drawn near; therefore, through the book of Revelation, the seal is removed, as it were, from the book of Daniel, and the latter prophecy is found to be the key to the former. Dan 12:4 closes with the statement that many shall run to and fro, and knowledge shall be increased. Could anything more aptly depict the chief characteristics of these last days? Men seem to have a mania for traveling from place to place, and human inventions of all kinds are pressed into service to accelerate and make comfortable those who run to and fro. Coupled with this we have the ever-widening diffusion of the media, so that knowledge of all kinds is increased. May we not see in these things an evidence that we have almost reached the special prophetic period called the time of the end?
From the fifth verse to the end of our chapter we seem to have an appendix. The writing of the scripture of truth, which the angel began to unfold in the beginning of chapter 11, was concluded in Dan 12:4. What follows gives additional light as to times and seasons. The awe-inspiring being described in chapter 10 is still with Daniel, but two other angels appear on the scene also, one standing on each bank of the river. One of these speaks to the man clothed in linen and asks: How long shall it be to the end of these wonders? (6) He is evidently referring to the great tribulation and he inquires its actual duration. The answer is given with great solemnity that it will be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished (7). This agrees with the times given in 7:25, during which the little horn was to be permitted to speak great things against the Most High and try to change times and laws. At the expiration of this time judgment would fall and the little horns dominion be taken away. This is of course the premillennial warrior-judgment described in Revelation 19. The angels declaration that when he shall have accomplished to scatter the power of the holy people, all these things shall be finished, refers undoubtedly to this little horns violent persecution of the remnant; it will be followed by the revelation of Messiah.
Daniel heard but did not understood (8). Through the book of Revelation God has now unfolded all this, in order that we may more fully understand His ways. The prophet was told to go his way, for the words are closed up and sealed till the time of the end (9). In that time, many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand (10).
Two other time-prophecies complete the book. We know from other passages that the great tribulation commences when the daily sacrifice is taken away and the abomination that causes desolation is set up, as foretold in verse 11. This is the verse, not 11:31, to which our Lord referred in His great prophecy in Matthew 24. We have seen that the tribulation is to last for a time, times, and an half, equivalent to three and a half years or twelve hundred and sixty days. But in Dan 12:11 we learn that from the beginning of this tribulation, there will be a thousand two hundred and ninety days. The extra thirty days will doubtless be devoted to the purging out of the kingdom of all things that offend and do iniquity. But the Lord will appear on behalf of the remnant and for the destruction of the beast and antichrist at the end of the twelve hundred and sixty days. An even longer period is given in verse twelve: Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Some have suggested that this would carry on the time to the celebration of the first millennial feast of tabernacles (Zec 14:16-21). At any rate it clearly points us on to the full establishment of the kingdom in power and glory.
Until then Daniel is told to go his way, but the promise is given him, Thou shalt rest, and stand in thy lot at the end of the days (13). It is not likely that the prophet lived very much longer, as he would be past ninety years, perhaps almost a century old. Soon he was called from a scene in which he had lived to see many of his own prophecies fulfilled. His life began in the land of Judah. He died an exile, though honored and respected, in the land of the stranger. He held positions of trust and confidence under Nebuchadnezzar, Darius, and possibly Cyrus. He saw the rise and fall of Babylon-the head of gold and the lion with eagles wings. He beheld the sudden rise and accession to supreme power of the silver breast and arms-the ferocious bear that raised itself up on one side. During its season of domination he passed away to rest, not in unconscious sleep, but in Abrahams bosom. There he will wait with all the faithful until the voice of Michael the archangel is heard, at the coming of the Lord Jesus Christ and our gathering together to Him; for it is written of Old Testament saints that they without us should not be made perfect (Heb 11:40). Answering the assembling-shout of the Lord in that hour of triumph, Daniels body will rise from its unknown grave in glory and incorruption. He will take his place with Him for whose sake he had borne reproach so often in his life of faithful devotion to God. Thus he will stand in his lot in the place appointed him, after all his works have been shown at the judgment seat of Christ.
He will behold the rise and destruction of the last beast, dreadful and terrible in its ten-horned condition. Daniel will see the once-rejected Stone fall from Heaven in judgment on the feet of the image of the man of the earth; he will see the Son of man coming, as a Lamb that looked as though it had been offered in sacrifice (Rev 5:6, Weymouths translation). The Lamb will receive from the hands of the Ancient of days the seven-sealed scroll of the title deeds to this world. Among that holy number of crowned priests who prostrate themselves at His feet, none will join more loudly or more understanding^ in the song of redemption and glory than the one-time captive who purposed in his heart that he would not defile himself (Dan 1:8). When the King of kings rides forth, clothed in a robe dipped in blood, Daniel will follow in his train as an intelligent witness of all Gods ways in judgment, concerning which he once heard but understood not. In the kingdom of glory to follow, Daniel who had stood before kings, will stand in the presence of the Prince of the kings of the earth in the lot appointed him.
And in that day, all who have esteemed the reproach of Christ greater riches than the treasures of earth-all who have been content to suffer for righteousness sake-all who have witnessed the good confession-will reign in life with Him who was the arch-sufferer on earth, the most misunderstood of all that noble race of whom the world was not worthy (Heb 11:38).
These things are all written in the Scripture of truth. The day of their fulfillment is near. The Judge stands at the door. Soon the mighty and glorious miracle that will close up this age of grace and introduce the coming hour of trial will be performed by omnipotent power. I refer to the resurrection of the dead in Christ and the translation of the living saints. Not one will be left behind; God has ordained that, just as the flood of old could not take place until Noah and all his household were safe in the ark, so not one seal of the book to be taken by the Lamb can be broken, not a trumpet blown, not a vial of wrath poured out, until all the redeemed of this dispensation with all the saints of the past are safely gathered around the Lord in Heaven.
Each believer may truthfully use the solemnly precious words of Dr. Bonar as his own:
I murmur not that now a stranger
I pass along the smiling earth;
I know the snare, I dread the danger,
I hate the haunts, I shun the mirth.
My hopes are passing upward, onward,
And with my hopes my heart has gone;
Mine eye is turning skyward, sunward,
Where glory lightens round yon throne.
My spirit seeks its dwelling yonder;
And faith foredates the joyful day,
When these old skies shall cease to sunder
The one dear love-linked family.
To light, unchanging and eternal,
From mists that sadden this bleak waste,
To scenes that smile, forever vernal,
From winters blackening leaf I haste.
Earth, what a sorrow lies before thee!
None like it in the shadowy past;
The sharpest throe that ever tore thee,-
Even though the briefest and the last.
I see the fair moon veil her lustre,
I see the sackcloth of the sun;
The shrouding of each starry cluster,
The three-fold woe of earth begun.
I see the shadow of its sunset;
And wrapt in these the Avengers form;
I see the Armageddon-onset;
But I shall be above the storm.
There comes the moaning and the sighing,
There comes the hot tears heavy fall,
The thousand agonies of dying;
But I shall be beyond them all.
The great tribulation cannot begin while the members of Christs body are still on the earth, for the Lord says to the church of this dispensation: Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth (Rev 3:10). This applies to all Christians, for one who does not endure patiently is not His.
The earthly history of the church will end when the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air (1Th 4:16-17). We will be with Him forever.
On our departure to Heaven the great clock of prophecy will again begin ticking off the times and seasons. A remnant from the people of Israel will be born again; gathered out from the mass, they will become the Lords witnesses on earth in the time of the end. Mr. A. E. Booth has likened the course of time to a railroad track. Sometimes I have traveled on the railway on an ordinary train, with local stops to be made according to schedule. But a special or express has been sent out behind us, and we have been shunted on to a side track until the limited express has gone by. Then the signals direct us to once more get on to the mainline and complete our regular course. Israel may be likened to the local train, running along through the course of the years according to prophecy. But when Messiah appeared and they rejected Him and crucified the Lord of glory (at the expiration of the 69 weeks of Daniel 9), they were turned off on the side track. They have been waiting there ever since, while the special of the dispensation of the grace of God-the limited church-express-has been going by. When it has passed on and left the main track clear, God is going to give the signal, and the old Jewish local train will take to the track again. It will fulfill the balance of its schedule according to the seventieth week of the prophecy referred to above, and in fact all the prophecies that have to do with the time of the end.
Those of us who are saved by Gods sovereign grace are on the church-express; we are to be a heavenly people throughout the millennium and to all eternity. Israel after the flesh are the earthly people, but they have forfeited all title to blessing through disobedience. Still God is determined to carry out His Word to give them a place of special privilege on the earth. He will renew a remnant of them by His Holy Spirit and His Word and will cleanse them from all filthiness and acknowledge them as His own once more. They will have their inheritance here on the earth, but the church and the Old Testament saints will have theirs in Heaven.
So all these dates-the times and the seasons that we have in Daniel and Revelation-have nothing to do with this present period, while the church-express is going by. They are part of the official schedule for the Jewish local train and will direct its movements when the limited church-train has passed on to glory. There is no timetable issued for the church-express; no one can say when it will get by. But I feel very certain that if you want to get aboard, you will have to do so soon, for everything points to a change of dispensations shortly. None are aboard that train except those who have been cleansed from their sins by the precious blood of Christ and sealed with the Holy Spirit of promise. Are you certain that you are numbered among them? Do you know that you have been born from above and now possess life eternal? You cannot afford to be uncertain in regard to these things. They are too momentous, too solemn and serious for you to go on from day to day hoping everything will turn out all right in the end. In reality, everything in your life is all wrong if you are out of Christ-a stranger to the grace of God. What folly to trifle with matters of such grave importance trembling in the balance!
If you are unsaved, yet desirous of becoming a Christian, listen to the message of my Lord. He says: If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation (Rom 10:9-10, italics added). Let me link this with a verse in Johns first Epistle: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness (1:9). Observe carefully that in these two Scriptures there are two confessions God is calling on every soul to make: first confess your sins to God; then confess your Savior to men. Is it not simple? As a poor lost sinner you are invited to come to the God you have sinned against, admitting your guilt in His holy presence. When you come, He promises full forgiveness based on the finished work of His beloved Son, who bore the very sins you confess on the cross; in your place He endured the judgment due your sins. Believing this-resting on the testimony of the unchanging Word of God-you can turn to your old friends and former companions and say: I now own the Lord Jesus Christ as my Savior, and my Lord! And He declares, Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven (Mat 10:32). Think of it: Confess Christ here, and He will confess you there; deny Him here, and He will deny you there!
Hasten to make the two confessions that will give you the right to say: He hath clothed me with the garments of salvation (Isa 61:10). Then, when Daniel stands in his lot at the end of the days, you too will stand in your lot among the redeemed company who will follow the Lamb wherever He goes. But if you persist in refusing Christ-if you go on denying His name-and die in your sins, you will have to stand in your lot before His judgment throne; you will hear the words of doom: I know you not. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels (Mat 25:12,41). What awful words! Oh that they may never be spoken to you!
With this I close these studies in the book of Daniel. We have seen how wonderfully prophecy has been corroborated by human historical records of the past. Surely it has impressed us with the fact that not one word that God has spoken will ever fall to the ground. He will not call back His words. All that is written will be fulfilled regarding Israel and the church-Gods people and the nations-and each individual soul, whether saved or lost. Heaven and earth shall pass away, declared the Lord Jesus, but my words shall not pass away (Mat 24:35). To keep His Word is to live. To refuse it is to die eternally! Let not Satan persuade any that God will be better than His Word; He will fulfill it to the letter, though man may think otherwise and hope for mercy apart from Christ.
The man may think that all is well,
And every fear be calmed:
He lives,-he dies,-he wakes in hell,-
Not only doomed, but damned.
To the Christian, the book of Daniel is a precious and soul-stirring record of the love and care of our gracious God. He always watches over and blesses His own no matter how dark the night. He has given us the sure word of prophecy as a light shining in the gloom until the day dawns and the Daystar arises in our hearts.
Appendix Questions And Objections Answered
Submitted by H A Ironside on Tue, 03/11/2008 – 05:00
* Daniel
* Henry Allen Ironside
A multitude of questions and objections were handed to the author and answered or replied to when lecturing on this book. A selection of those that might pose difficulties to others has been made here, together with abbreviated notes of the answers given. Only those bearing directly on the themes treated in Daniel have been preserved.
1. Is it the antichrist or the Roman little horn who will make the seven-years covenant with the Jews?
In a sense, both; for while the little horn is the prince that shall come* of chapter 9, the antichrist will be the representative head of the Jewish nation. They shall divide the land for gain [or, at a price] (11:39). The covenant would seem to be made between them, the antichrist acting on behalf of the many-a term applied to apostate Judah. Just as the counsel [or covenant] of peace is between the Father and the Son (Zec 6:13), so the covenant of death will be sealed by the beast and the false prophet.
2. Was the placing of the Roman eagles (in the siege of Titus) on the walls of Jerusalem the abomination of desolation spoken of by Daniel and referred to by our Lord?
No. The setting up of the abomination that causes desolation is the beginning of the great tribulation, and that does not begin until antichrist is raised up by Satan to impersonate the Messiah.
3. The Seventh-day Adventists teach that the cleansing of the sanctuary refers to Christs entering the holiest of all in Heaven at the end of 2300 year-days in 1844 to cleanse it. Is this the correct explanation of the passage?
It is a perversion of Scripture and blasphemous beyond expression as the Adventist sanctuary-theory makes Satan to be the sin-bearer, and thus the real savior of the penitent! Could anything be more horrible?
Scripture plainly teaches that our Lord when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Heb 1:3). Of necessity this implies His immediate entrance into the holiest, for the throne of God is there. We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man (Heb 8:1-2). There on Gods throne in the holiest He has been sitting, not since 1844, but ever since His ascension. Because He is there and the veil removed, believers are able to enter there in spirit too: Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus Let us draw near (10:19, 22). Think of our being invited to draw near and enter into the holiest, and the Son, our great High Priest, Himself shut out until 1844!
The sanctuary contemplated by Daniel is earthly, and the prophecy was fulfilled in 2300 days after Antiochus Epiphanes polluted it by setting up a statue of Jupiter Olympus in the holiest (see comments on Dan 8:14).
4. Does He shallthink to change times and laws (7:25) refer to the pope, who changed the sabbath from Saturday, the seventh day, to Sunday, the first day?
As noted in Chapter 7, there is no reference to the pope in the passage. The pope did not change the sabbath. He simply acknowledged the special place given to the Lords day. The sabbath is and always has been the seventh day and will be kept as such in the millennium.
The Lords day is something very different. It belongs to the present dispensation and commemorates the resurrection of our Savior on the first day of the week. If under law, we are bound to observe the seventh day-the sabbath; but if under grace, we should gladly devote the first day of the week to the worship and service of the Lord.
5. Why is the name of the great king of Babylon spelled Nebuchadnezzar in Daniel, but sometimes Nebuchadrezzar in Jeremiah?
Ancient, as also modern, names were adapted to the speech of the various countries. Nebuchadnezzar seems to be the Hebraic form of the name. The monuments spell it with an r in place of an n as in parts of Jeremiah.
6. Will you give the exact dates for the computation of the 69 weeks of years that are supposed to have culminated in the cross of Christ?
The Scripture says, After threescore and two weeks [together with the seven previously mentioned] shall Messiah be cut off (9:26, italics added). Just how soon after is not told us, but able chronologists have shown that 69 sevens of years of 360 days each had passed before Christ died. The clearest explanation of the times seems to be that given by Sir Robert Anderson in The Coming Prince. He calculated that exactly 483 prophetic years had elapsed on the day that Christ rode into Jerusalem as the King predicted by Zechariah.
7. Why is Belshazzar called son and Nebuchadnezzar his father if they were not so intimately connected (Daniel 5)?
Because in the Semitic languages son is commonly used for descendant and father for ancestor. Thus the Israelites are sons of Abraham, Isaac, and Jacob. In the same way the kings of Judah are called sons of David, though many generations may have intervened.
8. Does Eze 45:19-20 refer to the cleansing of the Heavenly sanctuary at the end of the 2300 year-days, as in Daniel 8?
See reply to Question 3. The sanctuary of Ezekiel, as the entire context makes plain, is the millennial temple, to be built in the midst of the land of Palestine and hallowed for divine service in the time of the kingdom. From chapter 40 to the end of the book, we read Ezekiels description of this temple and its position and the position of the tribes of Israel to the north and south of it. The verses referred to in the question speak of the special dedication service when the temple will be ready for the renewal of the priestly service and the memorial sacrifices to be observed in the coming age by the earthly people-very much, I judge, as the Lords supper is observed among Christians.
9. Do you not think that Christ is to reign in Heaven instead of on or over the earth?
No. Heaven is never said to be a sphere of Christs kingdom. The heavens rule over the earth, but we do not read of saints reigning in Heaven. When the Bible speaks of reigning with Christ, it implies controlling something that must be kept down. A king in a kingdom implies there is something to be repressed. People talk about the saints reigning in Heaven, but Scripture never so speaks. The saints are equal in Heaven: all are children with the Father. But in the kingdom one may have a greater place than another, as the kingdom has to do with rewards for service in this life.
Notice how Scripture puts it. In the present age the Lord Jesus says, Blessed are they which are persecuted for righteousness sake (Mat 5:10). In our age Christ is not openly reigning; He is rejected and we are called on to suffer with Him, because Satan is the god of this age. If we suffer [with Him], we shall also reign with him (2Ti 2:12). This is not the time of His power; He is not reigning now and so righteousness suffers.
In the millennium, or kingdom-period, we read, A king shall reign in righteousness. In that day righteousness will not suffer, it will reign-that is, all evil will be kept down. But it is evident that there will be evil still. At the end of the millennium Satan comes up from the bottomless pit and finds a great host ready to follow him; this shows that there will be many in the millennium who will be simply kept under by the power of the King-such as those that have not been regenerated. People in the millennium will need to be born again just as much as they do now.
When we come to the new heavens and the new earth, does righteousness reign then? No; we read, We.. .look for new heavens and a new earth, wherein dwelleth righteousness (2Pe 3:13, italics added. Read also Revelation 21.) The kingdom will be delivered up to the Father; God will dwell with His people; righteousness will dwell in the new heavens and the new earth; there will never be an enemy throughout eternity to lift up his head against God. Of course, the kingdom of God is forever and ever. That is, He will never surrender His throne or be superseded by any other.
10. Might not Daniel have avoided being cast into the den of lions if he had acted according to Mat 6:6 in making his prayer three times a day? Would he not then have avoided giving offense?
The prophet acted according to the dispensation in which he lived. The words of the Lord Jesus in Mat 6:6 have a different application and are a rebuke to hypocritical pretenders to a holiness they do not possess. In 1 Kings 8, note Solomons prayer. He requested mercies of the Lord for His people when driven out of their land if they should pray toward this place. Daniel acted accordingly and evidently with divine approval.
11. Does Daniel 7 go on to the day of God of 2 Peter 3? What is the difference between the day of the Lord and the day of God?
It is the bringing in of the kingdom, or the day of the Lord, that is contemplated in Daniel 7. The day of God is the eternal state. In 2 Peter 3, the two are seen overlapping, as it were, in the last great conflagration; it is the close of the one and the beginning of the other.
12. Is the seventieth week identical with the great tribulation?
The seventieth week will be a period of tribulation for all earth-dwellers; but it is the last half of the week, or 1260 days, that is called the tribulation, the great one. This will be the season of antichrists power and the beasts war on the remnant.
13. Will Daniel and the rest of the Old Testament saints be raised with the saints of this dispensation at the time of the rapture of 1 Thessalonians 4?
The word is plain-Christ the firstfruits; afterward they that are Christs at his coming (1Co 15:23, emphasis added). This includes all saints from Abel to the end of the present age.
14. Will Old Testament saints be manifested with the church at the judgment seat of Christ?
Surely; how else could Daniel stand in his lot at the time of the end (Dan 12:13)?
Prove all things; hold fast that which is good (1Th 5:21).
Fuente: Commentaries on the New Testament and Prophets
CHAPTER 12 The Great Tribulation and Israels Deliverance
And at that time. What time? The time of the end, the time of trouble such as never was before; the same time to which our Lord refers in Mat 24:21.
Michael, the great prince which standeth for the Jewish people, is now also mentioned again. He will stand up and take a leading part in the events of that time. From the book of Revelation we learn (chapter 12) that there will be war in heaven, that is where Satan has his dominion now as the prince of the power of the air. Michael, assisted by his angels, will cast out the great dragon, the devil and his angels. They will be forced down to the earth. Then when Satan and his angels are cast out the great tribulation will be institutedRev 12:12. Michael will stand up in another sense and take a definite part in the deliverance of Daniels people. It is not fully revealed what that will be.
The deliverance of which we read in these verses and the awakening of those who sleep in the dust of the earth has likewise been grossly misinterpreted. Because expositors have not seen the application of all this to the Jews in their future history in the land, they have read the church in here, and even what they term a general resurrection on a general judgment day. But we shall see now what is meant by the deliverance of Daniels people.
Physical resurrection (as so often stated: a general resurrection) is not taught in the second verse. Physical resurrection is used as a figure of the national revival of Israel in that day. They have been sleeping nationally in the dust of the earth, buried among the Gentiles. But at that time there will take place a national restoration, a bringing together of the house of Judah and of Israel. It is the same figure as used in the vision of the dry bones in Eze 37:1-28. This vision is employed by the men, who have invented the theory of a second chance and larger hope for the wicked dead to back up their evil teaching, but anyone can see that it concerns not the Gentiles but the Jewish people and that it is not a bodily resurrection, but a national revival and restoration of that people. Their national graves, not literal burying places, will be opened and the Lord will bring them forth out of all the countries into which they have been scattered.
There will be two classes, the godly and the ungodly. The ungodly accept the false Messiah, and in their national revival, shame and everlasting contempt awaits them, while the others, the godly, will enjoy life in the kingdom. The wise in verse 3 are the Jewish teachers and witnesses in the end time, those which compose the godly remnant. A special reward will be theirs during the kingdom, they shall shine as the stars forever. The same holds good, only in a higher sense for all those who are witnesses for Him during this age, who are faithful to Christ.
Then Daniel is addressed and beholds angels once more, as well Him who appeared clothed in linen, none other than the Lord. Then Daniel asked his final question.
Dan 12:11-12 have puzzled many readers of the book. Different theories are given.
But what is the meaning of these 1,290 and 1,335 days? Can there be anything plainer than the fact that these 1,290 and 1,335 days are literal days? Who authorizes us to make of these days years? By what process of exposition are we to arrive at the conclusion that days mean years? It is worse than folly to do that.
Now, the great tribulation lasts for 1,260 days. But here we have 30 days or a whole month added. The Lord will be manifested at the close of the great tribulation of 1,260 days, 3-1/2 years. Mat 24:29-51 teaches us this. The extra month will in all probability be needed to make possible certain judgment events especially with the overthrow of the nations which came against Jerusalem and the judgment of nations as given in Mat 25:31. We cannot speak dogmatically on all this. But certain it is that 1,335 days after the Antichristian abomination had been set up in Jerusalem, that is, 75 days, or 2-1/2 months beyond the time of the great tribulation, the full blessing for Israel and the establishment of the glorious rule of Israels King, the once rejected Lord Jesus Christ, will have come, for it is written, Blessed is he that waiteth and cometh to the thousand, three hundred and five and thirty days. This is as far as any teacher can safely go, and here we would rest.
Fuente: Gaebelein’s Annotated Bible (Commentary)
thy people
That is, Daniel’s people, the Jews. Cf. Dan 9:15; Dan 9:16; Dan 9:20; Dan 9:24; Dan 10:14.
Fuente: Scofield Reference Bible Notes
at that: Dan 11:45
Michael: Dan 10:13, Jud 1:9, Rev 12:7
the great: Dan 9:25, Dan 10:21, Isa 9:7, Eze 34:24, Eze 37:24, Eph 1:21, Rev 1:5, Rev 17:14, Rev 19:11-16
there shall: Dan 9:12, Dan 9:26, Isa 26:20, Isa 26:21, Jer 30:7, Mat 24:21, Mar 13:19, Luk 21:23, Luk 21:24, Rev 16:17-21
thy people: Isa 11:11-16, Isa 27:12, Isa 27:13, Jer 30:7, Eze 37:21-28, Eze 39:25-29, Hos 3:4, Hos 3:5, Joe 3:16-21, Amo 9:11-15, Oba 1:17-21, Zec 12:3-10, Rom 11:5, Rom 11:6, Rom 11:15, Rom 11:26
written: Exo 32:32, Exo 32:33, Psa 56:8, Psa 69:28, Isa 4:3, Eze 13:9, Luk 10:20, Phi 4:3, Rev 3:5, Rev 13:8, Rev 20:12, Rev 20:15
Reciprocal: Jos 5:14 – but as captain 1Ch 5:13 – Michael 1Ch 5:14 – Michael 1Ch 6:40 – Michael Isa 65:16 – because Eze 3:11 – the children Joe 1:2 – Hath Joe 2:2 – there Zec 3:2 – The Lord rebuke Mal 3:18 – discern Mar 13:24 – General Luk 21:25 – upon 1Co 15:43 – in dishonour 2Ti 3:1 – perilous Rev 11:18 – and the time Rev 13:7 – to make Rev 16:18 – a
Fuente: The Treasury of Scripture Knowledge
THERE WILL BE, however, other antagonistic powers beside the kings of north and south and the false Messiah-king in Jerusalem. All will be dealt with for ‘at that time’ as the opening verse of chapter 12 declares God is going to resume His dealings with Israel in His grace. Michael the archangel is specially commissioned to act on their behalf, and he stands up to deal with things, and two great events come to pass. First, there will be a complete deliverance to Daniel’s people.
This time of great trouble is evidently the time our Lord referred to in His prophetic discourse as the ‘great tribulation’, (Mat 24:21), after He had spoken of ‘the abomination of desolation, spoken of by Daniel the prophet’. In this He referred to verse Dan 12:11 of Dan 12:1-13, and not to verse 31 of Dan 11:1-45, which though something of the same kind clearly refers to what took place under Antiochus Epiphanes. This verse in Dan 12:1-13 is the first definite prophecy of this fearful time of tribulation which lies ahead.
And it is worthy of note that this first prediction clearly relates it to the Jew, as also does the Lord’s prophecy, recorded in Mat 24:1-51 and Mar 13:1-37. It will be the climax of God’s governmental dealings with that people, who rejected and crucified their Messiah, though as Rev 3:10 indicates, all the world will be affected by it, since the Gentiles as a secondary power had a hand in the death of Christ. In that tribulation there will be not only terrible evils, proceeding from both man and Satan, but the outpouring of the wrath of God, as revealed in Rev 16:1-21. As Christians we have the assurance that, ‘God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ’ (1Th 5:9).
Our scripture tells us that an elect Israel will be delivered out of the tribulation – ‘every one that shall be found written in the book’; the book of life, as the New Testament speaks of it. The awakening that is predicted in verse Dan 12:2, is evidently similar to that of which Eze 37:1-28 speaks. Many a Jew will be asleep as regards their God, and buried in the dust of the nations. They will awake, some marked by faith to enter into the life everlasting of the millennial age; others still unbelieving to enter into judgment. It will be with them as it will be with Gentile peoples, as the Lord made known in Mat 25:31-46.
It will also be, as verse Dan 12:3 shows, a time of reward for the wise and diligent in the service of their God. Let us all take good note of this, for the principles on which God deals with His servants do not vary. There is reward for the ‘wise’, those who have a God-given understanding of His truth and ways, so as to instruct others also; and a reward also for those who are active in the winning of souls, so as to turn them into the way of righteousness. Thus what we may call the contemplative side of Christian life and the active side of service are to be equally balanced.
Verse Dan 12:4 closes the prophetic communication that began with Dan 11:1-45, and it corroborates the statement that from verse 36 onwards we have revealed things that will come to pass at ‘the time of the end’. Though made known to Daniel and recorded by him, it was to be as a shut book till the end time was reached. During the last century or so these things have been much studied and the light of them has shone forth. This should confirm us in the thought that the end of the age is near.
And the closing words of this verse should confirm us even further: ‘many shall run to and fro, and knowledge shall be increased’. Our age is strikingly marked by both these things. Our powers of locomotion have increased beyond the dreams of our forbears – on land and sea, and in the air. But it is all to and from. We fly thither, and then back we come to our starting point, and end where we began. The increase of knowledge also is prodigious, even alarming in the field of nuclear energy, as everybody knows. Knowledge – yes: but, wisdom – no. Man is just the same sinful creature as of old – deceived by the adversary.
When we consider the dealings of God, particularly in judgment, the question that always arises in our minds is – How long? That was the enquiry between these angelic beings – appearing as men – that had conveyed the prophecy to Daniel. The answer is given in verse Dan 12:7, and it plainly shows that the question was how long to the end of the time of trouble once it had begun? The answer was, ‘a time, times, and an half’, which we understand to signify, 3: years; doubtless the second half of the seventieth week, indicated in Dan 9:1-27. When that last week is finished all power will have departed from ‘the holy people’; that is, the God-fearing remnant in Israel. They will be marked by an extremity of weakness, and the adversaries will have reached apparently the peak of their power and splendour. Then the sudden appearing of the Lord in glory and might: His poor saints delivered; the adversaries irretrievably crushed.
Thus it has ever been, and thus it will yet be: Israel in Egypt, for instance. When Jacob went into Egypt in the days of Joseph he and his children were an honoured people. The years passed and they fell lower and lower, until they were a crowd of slaves under the task-master’s lash. Then God acted in judgment: His powerless people delivered: the powerful enemy completely overthrown. Thus it will be for Israel at the opening of the millennial age; and we do not anticipate it will be otherwise when the saints are raptured to glory, as predicted in 1Th 4:1-18. They will not have reached such a state of spiritual opulence that the angels might be tempted to think that they deserved it, but the very reverse. It will be the crowning act, not of merit, but of mercy, as we see in Jud 1:21.
Daniel’s question, in verse Dan 12:8, finds an echo in all our hearts. It now concerns not the time of the end, but what is to be the final outcome of all this human wickedness and of the dealings of God? Daniel was a godly Jew of a representative sort, and to such at that time the real significance was ‘closed up and sealed’. We are told in 1Pe 1:12 how Old Testament prophets spoke of things, which they themselves did not understand, as in their day redemption had not been accomplished, nor had the Holy Spirit been given. What Daniel was to know was that God would still maintain a people for Himself, who would be purified and made white and ‘tried’, or, ‘refined’, by all His dealings, while the wicked would still pursue their evil way in darkness. Only the wise would have the capacity to understand. This solemn fact is stated very clearly in 1Co 2:14.
So Daniel had to go his way without any clear answer to his question. He was given, however, supplementary information as to the closing periods, for in verses Dan 12:11-12 we have mentioned the two periods of 1290 and 1335 days. According to Jewish reckoning a year consisted of 360 days, and therefore the ‘time, times, and a half’, of verse Dan 12:7, would consist of 1260 days, and the 1290 days would mean one month beyond that, just as the 1335 days would be a month and a half further beyond. What Daniel could know was that he who waited in patience to the expiration of the longest period, was to enter into blessing.
So here in one word there is an answer to the question of verse Dan 12:8. Daniel might not know any details but he could be assured that blessing lay at the end for the people of God. We have the same assurance only we have it in larger measure and fuller detail. However searching are God’s judgments upon man’s evil, for the humble and patient there is always blessing at the end. Another fact lies embedded in these words. God acts, whether in judgment or in blessing in stages. He did so with Israel in Egypt. He did so again when the church was inaugurated. There was the forty days of His repeated manifestations in resurrection, followed by the ten days of waiting; and then the formation of the church by the shedding forth of the Holy Spirit.
So it will be in the last days, when the Kingdom of God arrives in manifested power, and the last word to Daniel is one of full assurance. Until it comes, rest is to be his portion, after a life of exceptional unrest and strain; and when it does come he has an appointed ‘lot’, in which he will stand – and we venture to think that his ‘lot’ will not be a small one.
And we too, each have our ‘lot’ at the end. As sharing in the place and portion of the church, we know how wonderful that will be. But, what about our ‘lot’ in the coming kingdom of our Lord? That will depend upon our faithfulness in service here. If in any measure our ‘lot’ in the kingdom is to be comparable with Daniel’s, we must like him go through the present world in holy separation and devotedness to God.
Fuente: F. B. Hole’s Old and New Testaments Commentary
The Time of the End
Dan 12:1-13
INTRODUCTORY WORDS
It is most interesting to discover the far-flung visions of prophecy, as told by the Spirit through the Prophets. These men of old, searched diligently as to the time, or manner of time, the Spirit of Christ who was upon them did signify, when He testified beforehand of the sufferings of Christ, and of the glory that should follow.
We are sure that, from Enoch down, the Prophets had more comprehension of the world conditions which would immediately precede the Lord’s Second Advent, than have many who are living in the very hour of prophetic fulfilment.
Enoch did not hesitate to prophesy, saying, “Behold, the Lord cometh, with ten thousands of His saints, to execute judgment upon all.”
David, time and again, in the Spirit, foretold of the antichrist under such titles as, “The bloody and the deceitful man”; “The man of earth”; and, “The wicked one.” He foretold his final overthrow with the subsequent enthronement of Jesus Christ.
Isaiah, in the Spirit, wrote with no uncertain sound, of the end times. He also outlined the story of the coming antichrist; of his final destruction, and of the enthronement of Jesus Christ. Speaking of the last days, Isaiah said, “It shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth.” He added, “Then the moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem.”
Jeremiah foretold the utter wasting of Jerusalem. His lamentations are the cries of one who wept for the things which he foresaw would fall upon his people. Jeremiah also saw the day of Israel’s restoration, and the time when the Branch of Righteousness would grow up unto David, and execute righteousness and judgment in the land.
Ezekiel by the same Spirit described the end times. He also described the restoration of the twelve tribes under one king as they dwelt safely, inhabiting their possessions. Ezekiel even foretold of the rebuilding of the Temple by the Lord.
Hosea and the Minor Prophets, in line with the Major Prophets, described the day of Israel’s restoration in their restored kingdom. The truth is that the Minor Prophets, one after another, foretold, in minutest detail, the conditions of the end time. Chief among these is the Prophet Zachariah, who described so graphically the final great battle of Armageddon. Then he wrote of Christ, “His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east.” He also said, “The Lord my God shall come, and all the saints with Thee.” Again, he said, “And the Lord shall be king over all the earth.”
Perhaps, the Book of Daniel stands before us as a peer in the line of prophetic revelation. Daniel was a man beloved of Jehovah. Unto him the Lord told His secrets of the end time, and then commanded him to seal up the Book until the time of the end.
You will be interested to observe seven outstanding statements concerning the last days, which are recorded in Daniel’s prophecy and which we will develop one by one.
For our part, we merely suggest that the signs of the Lord’s imminent Coming, are many. We read in Hebrews that we should not forsake the assembling of ourselves together as we see the day approaching. We may not know the day wherein the Son of Man cometh, but we may know the times and the seasons; yea, we may see the day approaching. Certainly, we are not in darkness, that that day should overtake us as a thief.
“Oh, the King is surely coming, and the time is drawing nigh,
When the blessed day of promise we shall see;
Then the changing ‘in a moment,’ ‘in the twinkling of an eye.’
And for ever in His presence we shall be.”
I. WHAT SHALL BE IN THE LATTER DAYS, AS MADE KNOWN TO NEBUCHADNEZZAR (Dan 2:28)
Nebuchadnezzar had a dream and then forgot it. He demanded of the wise men of Babylon to make known unto him his dream, and the interpretation thereof. Because they could not, he ordered them slain. Daniel asked the King to allow him to seek from the God of Heaven the revelation both of the dream and of its interpretation.
When, at last, Daniel stood before Nebuchadnezzar, he said, “There is a God in Heaven that revealeth secrets and maketh known to the King Nebuchadnezzar what shall be in the latter days.”
Nebuchadnezzar’s dream included a colossus with head of gold, chest of silver, belly of brass, legs of iron, and feet part of iron, and part of clay. Nebuchadnezzar, also, in his dream saw a stone cut without hands from the mountainside, which smote the image upon its toes and brake it into pieces.
In interpreting this dream, Daniel outlined four world-empires, the Babylonian, the Medo-Persian, the Greeco-Macedonian and the Roman. The ten toes were to be ten kings that should be upon the earth, partly strong, and partly broken.
In the days of the ten kings, the God of Heaven was to set up a kingdom which should never be destroyed. As the stone from the mountainside smote the image, so Christ, the Stone, was to smite the nations, and break in pieces and consume those kingdoms.
How remarkable that now, after 2300 years have passed we are facing the reformation of the old Roman Empire. One strong political leader is not slow to emphasize this very thing as his objective. Others are discussing the United States of Europe.
This all means that, before our very eyes, the latter days made known to Nebuchadnezzar, are now upon us, and the King of kings must soon come and reign upon the earth.
“Lo! He comes with clouds descending,
Once for favored sinners slain;
Thousand thousand saints attending,
Swell the triumph of His train;
Hallelujah!
Jesus comes, and comes to reign!
Every eye shall now behold Him,
Robed in dreadful majesty;
Those who set at naught and sold Him,
Pierced and nailed Him to the tree,
Deeply wailing.
Shall the true Messiah see.”
II. WHAT SHALL BE UNTO THE END-DANIEL’S FIRST VISION (Dan 7:23-28)
The vision which God gave to Daniel was not different from the vision which came to Nebuchadnezzar, so far as its interpretation is concerned. Daniel’s vision, however, revealed certain things not seen in Nebuchadnezzar’s vision. The nations in Nebuchadnezzar’s dream were likened unto a great image, with head of gold, chest of silver, etc. When Daniel dreamed, in the visions of his head, the nations were likened to a lion, and a bear; to a leopard, and to a fourth beast, dreadful and terrible. The fourth beast had ten horns and there came up among them another horn.
The ten horns were the same as the ten toes of Nebuchadnezzar’s image, and they represented ten kingdoms which are destined to arise in the last days, embracing the old Roman Empire. The little horn that grew up, had eyes like unto the eyes of a man, and a mouth speaking great things.
Daniel beheld until the thrones were placed, and the Ancient of Days did sit. Then he saw in the night visions, one like the Son of Man coming with the clouds of Heaven, and He came before the Ancient of Days, and there was given Him dominion, and glory, and a Kingdom. This vision again carries one back to the stone cut without hands from the mountainside, which likewise became a kingdom and filled the whole earth.
Daniel was grieved and troubled and desired to know the interpretation of what he had dreamed. God’s Holy One told him that the four beasts were four kings, which should arise out of the earth, but that, ultimately, the saints of the Most High would take the kingdom and reign for ever.
Daniel was told that the little horn which came up and spake great things, would make war with the saints and prevail against them until the Ancient of Days delivered the kingdom to the saints. That little horn was to speak great words against the Most High. He was to wear out the saints until a time, times, and the dividing of a time. All of this prefigured the coming of the antichrist. However, his end was to come, for judgment was to sit, and his dominion was to be taken away. Once more we have a vision of the end times, with the antichrist, the man of sin, prominent in the kingdoms of men.
Now redemption, long expected,
See in solemn pomp appear!
All His saints, by men rejected,
Now shall meet Him in the air:
Hallelujah!
See the day of God appear!
Yea, Amen! let all adore Thee,
High on Thine eternal throne;
Saviour, take the power and glory,
Claim the kingdom for Thine own!
Oh, come quickly!
Hallelujah! come, Lord, come!
III. THE TIME OF THE END IN DANIEL’S SECOND VISION (Dan 8:17-19)
In the third year of King Belshazzar, Daniel, in a vision, saw a he-goat with two horns pushing westward, northward, and southward. He noticed that the he-goat came from the West, covering the face of the whole earth. The goat had a notable horn between his eyes. He observed until the he-goat was very great, and the great horn was broken; and in its stead four notable ones came up. Out of the four, came forth a little horn which waxed exceeding great, even to the host of Heaven. He even magnified himself to the Prince of the Host, and by him the daily sacrifice was taken away, and he cast the truth to the ground, and practiced and prospered.
As Daniel considered the vision and sought for its meaning, there stood before him the angel, Gabriel, who said, “Understand, O son of man: for at the time of the end shall be the vision.” He said also, “Behold I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.” This is the interpretation Daniel received. The ram with the two horns were the two kings of Media and Persia, The rough goat was the king of Grecia. The great horn was the first king. It, being broken, four kingdoms stood up out of the nation, but not in the power of the first king, Thus far the interpretation is simple. The Medo-Persian kings were Cyrus and Darius. The king of Grecia, was Alexander the Great. At his death, the kingdom was divided into four parts and given to his four generals.
We now pass on to the end times. Then, when transgressors are come to the full the little horn shall arise. He will be a king of fierce countenance, and understanding dark sentences. He will be energized by power Satanic, and will destroy wonderfully, and prosper, and practice against the holy people. He will even magnify himself in his heart and stand up against the Prince of princes; but he shall be broken without hand.
Once more the end times are pictured under the reign of the antichrist. Once more the antichrist is to be overthrown without hand, that is, by the forthcoming of Jesus Christ in His Second Advent. Then with the brightness of His Coming, and with the breath of His lips, will He destroy the one who exalted himself above all that is called God or that is worshiped.
IV. THE LATTER DAYS AS SEEN BY DANIEL IN HIS THIRD VISION (Dan 9:26-27)
Whatever may be said of Daniel, he humbled himself before the Lord and sought to know the meaning of his vision. In answer to his prayer, Gabriel came to give him skill and understanding. In Dan 9:24-27, is a vision given by Gabriel in which the whole purpose of God toward Israel is briefly outlined. The vision is under a period of seventy weeks. A week was a “heptad,” and stood for seven years.
In our brief time we can not go deeply into any of these visions. All we can do now is to speak of the Prince that shall come. This One is the same as the little horn in Daniel’s first vision, and, the little horn in his second vision. He is the antichrist who is to wear out the saints. For “unto the end of the war, desolations are determined.”
This antichrist will confirm a covenant with many for seven years. In the midst of the seven years he will cause the sacrifice and the oblations to cease, and for the overspreading of abomination, he shall make desolate until even he himself is consumed.
It is very vital in these days to mark how the world is preparing itself to receive the antichrist. Jesus Christ came in His Father’s Name and they received Him not. When this man of sin comes in his own name, him they will receive. We are not dogmatic about it, yet, somehow or other our heart tells us that the antichrist is now on earth. He will not be revealed until after the rapture of the Church; however, that rapture must be near. We have been asked time and again if we think that the outstanding political character of Italy is the antichrist. We dare not say, “yes,” for we do not know; and yet, many of the outstanding prophetic visions of the antichrist are plainly seen in this man of wonder, who with iron hand has already brought Italy out of its labyrinth of difficulty, and is even now seeking the reestablishment of the Roman Empire. Many words which have fallen from the lips of this man are akin to the words which the antichrist is destined to speak.
Of one thing we are sure. We are rapidly heading toward the times of the end.
Though once cradled in a manger,
Oft no pillow but the sod;
Here an alien and a stranger,
Mocked of men, disowned of God:
Long Thy exiles have been pining,
Far from rest, and home, and Thee;
But, in Heavenly vesture shining
Soon they shall Thy glory see.
With that “blessed hope” before us,
Let no harp remain unstrung;
Let the mighty ransomed chorus
Onward roil from tongue to tongue.
V. THE LATTER DAYS AS SEEN IN DANIEL’S FOURTH VISION (Dan 10:14)
In this vision the angel came to Daniel with the greeting, “O Daniel, a man greatly beloved, understand the words that I speak unto thee.” Unto Daniel he said, moreover, “Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.”
Afterward the angel said, “I will shew thee that which is noted in the Scripture of truth.”
The 11th chapter of Daniel should be connected with the words we have just read. Inasmuch as Dan 11:2 says, “Now I will shew thee the truth.” In this chapter the history of the nations is given in a marvelous detail. Finally, in Dan 11:35 we read, “And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.” Then, with these words stated, the description is made of a king who will do according to his will, who will exalt himself and magnify himself above every god; and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished.
Once more we are facing the end times, when the antichrist will stand prominently before us. We are told that he shall not regard the God of his fathers, nor any god; but magnify himself above all. At the time of the end, the king of the South shall push at him: and the king of the North shall come against him like a whirlwind. The antichrist, thus troubled, goes forth with great fury to destroy, and utterly to make away with many. He shall plant his tabernacle between the seas, in the glorious holy mountain. This of course refers to Jerusalem as the place of his abode. Mark, now, these words, “Yet he shall come to his end, and none shall help him.”
In each of Daniel’s visions the same antichrist, or his colleagues, are set forth; the same characteristics concerning him stand forth, and in each vision he comes to his end and overthrow.
VI. SIGNS OF THE END TIME (Dan 12:4)
After the angel had given Daniel his last vision, we read his commission to Daniel,-“O Daniel, shut up the Words, and seal the Book,-even to the time of the end: many shall run to and fro, and knowledge shall increase.”
We are sure that all will agree that the expressions, “unto the. end,” “at the time of the end,” “in the latter days,” “to the time of the end,” refer to the same period of time, the closing days of this age-and the end of the tribulation.
In our key verse we learn that Daniel’s prophecies would be a sealed Book unto the time of the end. Then, many would run to and fro, and knowledge would be increased. Who can doubt that we are now dwelling in those very days? Certainly many are running to and fro. The swiftly moving trains; the multiplication of autos; the fast steamships, and the hurrying aeroplane, all bear witness to this. Knowledge is increased. The daily newspapers filled with telegraphic communications from the end of the world; the manifold usages of the radio, and the ever-increasing stream of literature flowing from the modern printing press, all bear witness that knowledge is increased.
We believe, however, our verse has a deeper meaning. It is the knowledge of Daniel’s vision, of the Lord’s Coming, and of the end time scenes, which will usher in His Coming:-the knowledge of these things is increased. The sealed Books are now open, and men are running to and fro, sounding the midnight call, “Behold, the Bridegroom cometh.”
In Dan 12:8, Daniel said to the angel,-“O my lord, what shall be the end of these things?” Once more the response is given, “Go thy way, Daniel, for the Words are closed up, and sealed till the time of the end.” Then follow these remarkable words: “Many shall be purified, and made white, and tried; but the wicked shall do wickedly.”
Once more the end times are vividly described. God is calling out from among the nations a people purified and made white. At the same time, evil men and iniquity, abound. The “wise,” as our verse plainly states will understand; the wicked will not understand.
After these words the angel’s message to Daniel, closes in a most striking way. “Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” This last verse in Daniel, connects the “end times” with the “resurrection of the righteous dead” and with their “standing in their lot,” when the Lord comes. Words could not be plainer. Those who sleep in Christ, will God bring with Him. Their dead bodies shall rise, and together with the living in Christ, will they meet the Lord in the air; afterward they will return to reign, standing in their lot, with Christ, upon the earth.
My heart is filled with singing,
And my lips shout the refrain:
The blessed Lord of Glory
Is coming back again,
My fingers seek the lyre,
My heart bursts out with praise-
I may see my blessed Saviour
Ere the ending of my days.
The purified are many,
Made white they faithful stand,
While knowledge is increasing
And sweeping ev’ry land.
Great multitudes of people
Are running to and fro.
And so my Lord is coming,
Is coming soon, I know.
AN ILLUSTRATION
ALL ALIKE
The judgment to come. It was my sad lot to be in the Chicago fire. As the flames rolled down our streets, destroying everything in their onward march, I saw the great and the honorable, the learned and the wise, fleeing before the fire with the beggar and the thief and the harlot. All were alike. As the flames swept through the city it was like the judgment day. The mayor, nor the mighty men, nor wise men could stop these flames. They were all on a level then, and many who were worth hundreds of thousands were left paupers that night. When the day of judgment comes there will be no difference. When the Deluge came there was no difference; Noah’s ark was worth more than all the world. The day before it was the world’s laughingstock, and if it had been put up to auction you could not have got anybody to buy it except for firewood. But the Deluge came, and then it was worth more than all the world together. And when the day of judgment comes, Christ will be worth more than all this world-more than ten thousand worlds.-From Moody.
Fuente: Neighbour’s Wells of Living Water
Dan 12:1. That is a demonstrative pronoun but does not necessarily refer to any definite time as to exact date. It means that a certain time is referred to and is designated by this pronoun because of the importance of the events to be predicted. The closing events of the preceding chapter bring the date down to a century and a half before Christ. Since those events were directly connected with the bitter experiences of the Jews, it was appropriate to speak of the good things about to be predicted as being for the sake cf thy (Daniels) people. However, there were to be some more hardships imposed upon Gods people, only they will be His people belonging to all nations and not the Jews alone. Altogether, the things predicted in this chapter will pertain to the greater part of the Christian Dispensation, even including the general resurrection at the last day. No doubt the prophecy in this verse is still remembering the persecutions of the Jews because of Epiphanes wicked treatment of them, and that Michael was an instrument in Gods hands to help them according to Heb 1:13-14, But the passage is not restricted to that subject for the vision passes immediately in the next verse to the events of the resurrection day.
Fuente: Combined Bible Commentary
Dan 12:1. And at that time, &c. It is usual with the prophets, when they foretel the troubles of the church, to furnish it, at the same time, with proper supports and consolations; and none are so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ, and a future state revealed in his gospel. At that time When the troubles are the greatest; shall Michael stand up The word Michael signifies, Who is like God? which name, with the title here given him, The great prince which standeth for the children of thy people, manifestly points out the Messiah, and cannot properly be understood of a created angel. The angel had told Dan 10:21, what a friend Michael was to the church of God, and he now informs him that he should interpose in a singular way, and work out deliverance for her. If this have any reference at all to the respite from trouble, and the deliverance wrought out for the Jews, after the death of Antiochus; yet that cannot be the primary intention of the prediction. It evidently relates to the incarnation of the Son of God, which was to take place soon after the days of Antiochus; in order to the eternal salvation of Gods people. As if the angel had said, As after the signal judgment of God upon Antiochus, that persecutor of his people, they shall have some deliverance from their calamities; so there will be a yet far greater salvation wrought out for them, when Michael your prince shall appear for you. And there shall be a time of trouble, such as never was since there was a nation, &c. This is not only applicable to, but evidently primarily intended of the calamities suffered by the Jews, before and during the siege of Jerusalem by the Romans; calamities brought upon them for their rejection and crucifixion of their own Messiah. Of this time of trouble Christ speaks in similar language, Mat 24:21, when he says, Then shall be great tribulation, such as was not since the beginning of the world to that time, no, nor ever shall be. Of which, see the notes on Deu 28:50-63. Of this the angel had spoken much, Dan 9:26-27; and it happened soon after the time in which Christ set up his gospel kingdom in the world. It may refer, however, also to the dreadful judgments which shall be executed on all antichristian powers, to make way for the universal spread of the gospel, and the final conversion and restoration of the Jews. Concerning which awful judgments, see Rev 16:18-21; Rev 19:17-21. The prediction may include likewise the judgments of the great and last day, the day that shall burn as an oven, when all the proud, and all that do wickedly, shall be as stubble, and shall be consumed; that will be such a day of trouble as never was, to all those against whom Michael our prince shall stand. And at that time thy people shall be delivered, every one found written in the book By those found written in the book, or, as it is expressed, Isa 4:3, written among the living in Jerusalem, may be understood, 1st, The pious Jews who should be preserved from the mischief and ruin designed them by Antiochus; but more especially, 2d, Such as should believe in Christ when he appeared, embrace his gospel, and become his true disciples, who should escape both the temporal calamities coming on their countrymen, and obtain spiritual and eternal salvation through him. It includes, 3d, Those who should be converted in the latter days, and restored to their own land; and lastly, All that should be found written in the book of life at the day of final judgment, that is, all truly justified, regenerated, and pious persons. Of the book of life, see notes on Exo 32:32; Psa 69:28; Isa 4:3.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Dan 12:1. At that time shall Michael stand up, the great prince. In the time of Antiochus, Michael the archangel did nothing for the Jews, but leave them in Roman bondage. Therefore under this name we must look for a higher prince than any created angel; even for Messiah the Prince of peace, who is as God, or one with God in the church. His title, as prince and potentate, is expressive of his sovereignty. He comes and stands up for the Israel of God, as captain of Jehovahs hosts. Jos 5:14-15. Of the enemies of the church it is said, these shall make war with the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings. Rev 17:14.That Christ is this victorious captain is farther apparent from his riding on a white horse, making war and conquering in righteousness. The angels, as in Dan 12:6, asked the priest and prince, arrayed in splendid white garments, to disclose the future times; the Father having said, Let all the angels of God worship him.
And there shall be a time of trouble, such as never was since there was a nation. What could be more cruel than ancient wars? The prophet therefore speaks of the times of the last wars of antichrist against the true church, when Gog and all his multitude shall perish in the war of the Lamb. Ezekiel 39. But in those days the saints who have the mark or the name of God on their foreheads, which is the same as having them written in the book of life, shall survive the final days of visitation on the last and worst enemies of the church.
Dan 12:2. Many of them that sleep in the dust of the earth shall awake. After the toils and sufferings of life, death is like a sleep in the tomb, where the wicked cease from troubling, and the weary are at rest. St. John has mentioned the first resurrection of martyrs, but whether he had this text in his eye is not certain. The ancient rabbins admit that the words refer to the resurrection at the last day, when many, that is the whole Adamic family, shall rise to glory or to shame.
Dan 12:3. They that be wise shall shine as the brightness of the firmament, and as the stars for ever and ever. Our Saviour, it is probable, had this text in view when he said, Then shall the righteous shine forth as the sun in the kingdom of their Father. It would seem also that St. Paul had the same idea, when he compared the lustre of the bodies of the saints to the stars of various magnitude. 1Co 15:41-42.
Dan 12:4. Shut up the words, and seal the book, to the time of the end, or the time appointed. Men must not be called off too far in the ministry from the affairs of their salvation. I once knew a minister who preached about the beast and the false prophet till he had but seven hearers. This charge of the angel proves that the passage regards not the time of Antiochus, but the final affairs of the church, when missionaries shall carry the scriptures to every nation, and preach in every tongue. The sealed book indicates what our Saviour said: The times and the seasons the Father hath put in his own power.
Dan 12:5-6. Behold, there stood other two angels, it would seem, attentively studying the providential dealings of God with his people. They were stationed on each side of the river, like the tree of life. They asked the man, the prince and priest, as in Dan 10:5, who knows the Father as the Father knows the Son, and who in his times, , his own times, shall declare his character as the only Potentate. And he lifted up his hand, and sware by him that liveth for ever and ever, that the vision should extend to a time, to times, and half a time, or forty and two months, the period allotted to the duration of the antichristian power. This shows that the man who was thus arrayed, is he to whom all things are delivered of the Father, and from whom no secret can be hid.
Dan 12:8. I heard, but I understood not. The explanation given in Dan 12:11-12, fixes the end of the oppression, but not the year of its commencement. Some reckon from the sixth age when the emperor Phocas declared the pope universal bishop; others from the year 612, when the Mahommedan power was established. Our grandchildren may live to see the glorious day that is approaching.
Dan 12:9. Go thy way, Daniel, for the words are closed up and sealed till the time of the end, the final consummation of all things. True, they are sealed, but the hope is known. Our fathers wills may be sealed, but the estate and chattels belong to the children. We know that the earth shall be full of the knowledge of the Lord: and though we are ignorant of the times and the manner in which righteousness and salvation shall open on the church, yet we even now see the signs of the times. Many are running to and fro in the earth, that knowledge may encrease, and the gentiles gladly receive their word. We have the promise, I the Lord will hasten it in his time.
Dan 12:10. Many shall be purified and made white. Of the judaical persecutions St. Peter says, The trial of your faith is much more precious than that of gold which perisheth. At the papal burnings during the period of the reformation, all the seas of Europe could not quench the fires. It shall be the same, when Gog with his countless hosts shall try again, and try to his final destruction, to exterminate and destroy the heavenly Jerusalem.
None of the wicked shall understand. The intellectual light that is in them is darkness and enmity, and how great is that darkness! It is the inner man of the heart only that tastes the good word, that sees the light, and is revived and quickened with the life of God. No man can learn the way to heaven, unless he walks in that way.
Dan 12:11. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up. Antiochus suppressed the sacrifice, and set up the statue of Jupiter Olympius on the walls of the temple for the space of three years and a half. Next, Titus, by destroying the temple, caused its worship and sacrifices to cease. The Romans with their eagles, justified our Saviours application of Daniels words to those times of desolation. The prophecy also applies emphatically to the times of abomination and tyranny in the christian church. Thus the christian fathers, according to all the light which the church then had, have applied the prophecy. Irenus, Jerome, Hippolytus, Primasius, Theodoret, and others, have regarded the Antichrist as some dreadful tyrant, who should rise up with vengeance on the sanctuary.
But the more enlightened doctors of later times have regarded this abomination as Mahommedanism in the east and Popery in the west. The best writers on this subject are Matthew Sutcliffe, dean of Exeter, in five distinct treatises, 1602-1606; Joseph Mede of Cambridge, and Henry More. To whom may be added, a cloud of divines on the continent. Their profound learning and justness of argument command the readers assent. The false prophet removed the candlestick in the east, shed rivers of blood, and converted a world of men at the point of the sword. In the west, the papacy has intoxicated all kings with the golden cup full of abominations, Revelation 17.; by giving omnipresence to the souls of dead men, and causing them to be invoked in all public worship; by reigning miracles and lying wonders at the tombs of martyrs for the love of filthy lucre, because those tombs brought armies of pilgrims to worship there, with gifts and offerings to the saints. Above all, Rome has authorised a sinful mortal man to create his God in the sacrament of the altar; yea, Rome has burnt and destroyed myriads for disbelieving it. As satire with the prophets, and with the poets, has been the most effectual artillery against idols, so on this head an ingenious countryman of ours, in the reign of queen Elizabeth, satirized the doctrine of transubstantiation.
Priests make Christs body and blod
You must not doute it,
They eat him, drink him, box him,
Bear him aboute;
One is too little, bread and wine
Hold him severally, so we dine,
I with my Christ, thou with thine.
Are priests mouths the virgins womb?
Is bread their seede?
Are their words the Holy Ghost?
Is this your creed?
Oh presumptuous undertaker,
Never cake could make the baker,
Yet the priest can make his Maker?
Whats become of all those Christs
That priests have made?
Do those hoasts of hosts abide,
Or do they fade?
One Christ bides, the rest do fly;
One Christ lives, the rest do dye;
One Christs trewe, the rest a ly.
Dan 12:12. Blessed is he that waiteth, that shall live to see the thousand three hundred and thirty five days. Ezekiel has named the outward court as trodden down of the gentiles; and so is our public worship open to all. But after the seventy five days or years beyond the twelve hundred and sixty assigned for the fall of antichrist, the sanctuary shall be cleansed, and the glory of the Lord shall dwell in the church in a manner it never did before. Isaiah 60. Ezekiel 43. Zechariah 14. Revelation 5, 21, 22. Luther drove idols from the northern churches, and atheism has satirized them in the south; but we want the residue of the Spirit to be poured out from on high, and floods on the dry ground of gentile lands.
Dan 12:13. But go thou thy way till the end, or consummation shall be, for thou shalt rest, and rise among the first of the dead, to see all the glory which the uplifted curtain has sufficiently disclosed. This is a clear promise of future life. A late minister, in his discourses to the aged, improves it in the following manner. The rest of Daniel, and of good men, is with God. The rest of a rational and sanctified soul cannot be a mere freedom from pain and sorrow: it wants something suited to its nature, that will satisfy and fill its desires; and this it finds only in God.The rest of the soul does not imply its sleep, or being in an insensible state. It never sleeps while in the body, and it would be strange if it should sleep when out of it. No; when absent from the body, it is present with the Lord. It departs to be with Christ, and lives with him for ever.
Observe, my brethren, death is not the end of your being. The body rests and moulders in the grave, but the spirit returns to God who gave it. If your lot be happy, it will always be so. If it be bad, it will never change for the better. Pray earnestly that God would by his Spirit speak to your hearts those good and comfortable words, which he spoke to Daniel; that he would witness with your spirits, that this is your lot, and give you some delightful foretastes of the inheritance.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Daniel 12. follows immediately upon the preceding paragraph, and there should be no break between the two chapters. 13 forms the ending of the revelation which the angel makes to Daniel, and describes the deliverance of Israel and the resurrection of the just.
Dan 12:1. at that time: at the overthrow of Antiochus.the great prince: the guardian angel of Israel (cf. Dan 10:13; Dan 10:21).in the book: i.e. the book of life (cf. Psa 69:28, Rev 3:5 et passim).
Dan 12:2. The doctrine of the resurrection. The OT has no very clear or definite teaching about the future life. The idea of a resurrection appears first in a national sense (Hos 6:2, Eze 37:1-14). The resurrection of the individual is first enunciated in a post-exilic passage in Isa 26:19*. where it is expressly limited to Israelites. The present passage is the earliest in which the resurrection of the wicked is definitely taught. Even here it is not universal (cf. the phrase many of them that sleep).everlasting life: this is the first occurrence of this phrase, which, however is frequently found in Apocryphal literature.
Dan 12:3. wise: does not refer to intellectual gifts but rather to moral stability (cf. Dan 11:33; Dan 11:38). The martyrs and leaders of the people in its time of trial are here promised a counterbalancing weight of glory, to use the phrase of Paul.
Dan 12:4. The closing of the vision.many shall run to and fro: this is usually taken to mean run to and fro in the book, i.e. diligently study and appropriate its teaching. Charles, however, thinks the text is corrupt and on the basis of the VSS translates, many shall apostatise and evils shall be multiplied upon the earth.
Dan 12:5-13. Conclusion. The vision of the two angels who answer Daniels inquiry as to the duration of the troubles.
Dan 12:5. other two: i.e. angels.the river: Dan 10:4*.
Dan 12:6. one said: i.e. one of the angels.to the man: the angel described in Dan 10:5 f.
Dan 12:7. a time, times, and an half: 3 years (see Dan 7:25, Dan 8:14).
Dan 12:8. Daniel fails to understand the answer and asks again, What shall be the final issue? but in Dan 12:9 is refused any further explanation.
Dan 12:10. Dan 11:35*.
Dan 12:11. continual burnt offerings . . . abomination: Dan 11:31*. 1290 days seems to be another way of describing the 3 years. In Dan 8:14 the number of days is given as 1150. How the discrepancy is to be explained is uncertain. Charles thinks that the numbers in Dan 12:11 f. are later glosses.
Dan 12:12. Why the 1290 is increased by 45 days or 1 months, is not easy to explain. All that can be said is, that while the 1290 days are supposed to witness the cessation of the abomination, 45 more days are expected to elapse before complete blessedness is restored to Israel.
Fuente: Peake’s Commentary on the Bible
THE GREAT TRIBULATION
Daniel 12
In this closing chapter we are taken on to the last three and a half years that will precede the reign of Christ – the time of the great tribulation that will end the sorrows of the Jews and the scattering of God’s earthly people (verse 7).
(V. 1) . For his comfort, and the encouragement of the godly remnant Daniel is assured that at that time – the time of the end – Michael, the great spiritual prince appointed as the guardian of God’s earthly people, will stand up on their behalf. Behind all the trials they may have to endure, they are assured of the support of spiritual powers in the unseen world. The special call for this spiritual aid will be that, for the Jewish nation, it will be “a time of trouble, such as never was since there was a nation even to that same time.” Nevertheless, this great tribulation will end the sorrows of the nation and lead to the deliverance of the godly whose names are found written in the book of life.
Rev 12:7to17 gives further details as to these special activities of Michael and his angels at this time. It is evident that these passages refer to the same period – the three and a half years (Compare Dan 12:7 with Rev 12:14). There we learn of the conflict in heaven between Michael and his angels and the dragon and his angels. Michael will prevail, so that there will be no more room found in heaven for Satan, who, with his angels, will be cast out into the earth. Immediately there follows upon earth the time of unparalleled trouble for “the inhabiters of the earth and of the sea.” The special object of Satan’s persecution will be “the woman,” or Israel, who brought forth the Man Child, Christ. Moreover the passage clearly indicates that the special rage of Satan will be directed against the godly in Israel, described as “the remnant of her seed, which keep the commandments of God and have the testimony of Jesus Christ” (Rev 12:12-13; Rev 12:17).
It is clear, then, that at the time of the end, during the reign of Antichrist, there will be in the midst of the apostate nation a godly remnant who confess Jesus Christ, and keep the commandments of God. Such will be very precious to the Lord, and, like the remnant of Malachi’s day, will have their names inscribed in God’s book of remembrance (Mal 3:16).
Great light is thrown upon this unparalleled time of trouble by two other Scriptures. In Jeremiah 30, the prophet, looking on to the future, says, “The days come, saith the LORD, that I will bring again the captivity of My people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.” The partial return, under Ezra and Nehemiah, evidently does not fulfil this prophecy. It looks on to yet future days. The prophecy goes on to tell us that this final deliverance will be preceded by “the time of Jacob’s trouble,” a day of such great sorrow “that none is like it” (Jer 30:3-7).
Then, in the New Testament, the Lord refers to this time of trouble, of which He says, “Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” The Lord definitely states that He refers to the time when “the abomination of desolation spoken of by Daniel the prophet” is found in the holy place (Mat 24:15; Mat 24:21).
During this terrible time, behind the scenes, Satan will be the instigator of all the trouble. The Antichrist will be the enemy within the land, while the head of the Roman Empire and the king of the north will be the great enemies outside the land.
(V. 2). At that time there will be a great resuscitation of the Jewish nation. Using resurrection as a figure, the angel shows that the nation will arise from their degraded position as the dust of the earth, to take once again their distinct place as a separate nation. Nevertheless, some will shine forth as the godly, to everlasting life, while the mass will still be in unbelief. For such this national revival will only lead to shame and everlasting contempt.
(V. 3); The godly, here called the wise, will give in the time of this great tribulation a clear witness for God and for Christ. They “shall shine as the brightness of the firmament.” Through their witness they will “turn many to righteousness.”
(V. 4). Having completed his revelation, the angel instructs Daniel to “shut up the words, and seal the book, even to the time of the end.” For the Christian these things are not sealed. In the Revelation John, who testifies in the assemblies of God’s people, is told “Seal not the sayings of the prophecy of this book: for the time is at hand” (Rev 22:10; Rev 22:16).
The Christian, walking in the light of the coming of Christ, sees that the time is at hand, and has the full light of prophecy to guide him in this dark world. For the world, and the Jew, so long as the Church is here, “the time of the end,” to which these prophecies apply, has not yet come. Until that time these things are to them incomprehensible, even as a sealed book. Until that time the world pursues its way actively engaged in its own interests, increasing in knowledge, but wholly ignorant of the mind of God and the judgments that are coming.
(Vv. 5-7). The prophecy closes with this last vision of two angels standing one on one side of the river Hiddekel and one on the other. Daniel hears one ask, “How long shall it be to the end of these wonders?” “These wonders” refer to “the time of trouble” of which the angel has been speaking. Now Daniel learns from God’s word, confirmed with an oath, that the time of trouble will last for three and a half years. Further, when this period is completed, the scattering of God’s earthly people will be accomplished, the persecution of the godly will cease, and the judgments of God on the living nations will end.
(Vv. 8-10). In the presence of all these revelations, Daniel has to own that he heard, but understood not. So again he asks, “What shall be the end of these things?” Daniel was deeply desirous of knowing to what end they would lead. We know that they will lead to the glories and blessedness of the Kingdom of Christ. But, while the revelation given to Daniel tells of the judgments that precede the kingdom, and thus brings us up to the kingdom, it is left to Isaiah and others to unfold the glories of the reign of Christ.
Daniel is told to go his way, for the words are sealed up until the time of the end. He is told however, that all the coming sorrows for his people will be used by God to try and purify the godly. None of the wicked nation who do wickedly will understand; but “the wise shall understand.” This seems to be the answer to Daniel’s remark, “I understood not.” He is told to wait and fear God and in due time he will understand, for the fear of God is the beginning of wisdom.
(Vv. 11, 12). Daniel is definitely told that, from the time when the daily sacrifice shall be taken away, there will be one thousand two hundred and ninety days, and then blessed will be he that waiteth and cometh to the thousand three hundred and thirty five days. Both these periods are in excess of the three and a half years which start with the taking away of the sacrifice. (See Dan 9:27 and Mat 24:14). The reason for this is not clear, but it may be to leave time for the gathering of all Israel after the judgment of the Antichrist. The day will make clear the exact meaning of these numbers. All we know is that, from the taking away of the sacrifice to the end of the reign of Antichrist will be three and a half years, or one thousand two hundred and sixty days (Jewish reckoning), and to the bringing in of the full blessing one thousand three hundred and thirty five days.
(V. 13). In the presence of these solemn events Daniel is encouraged to wait and rest in peace of soul for, he is assured, he will stand in his appointed place in the coming kingdom at the end of the days.
Fuente: Smith’s Writings on 24 Books of the Bible
12:1 And at that {a} time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation [even] to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
(a) The angel here notes two things: first that the Church will be in great affliction and trouble at Christ’s coming, and next that God will send his angel to deliver it, whom he here calls Michael, meaning Christ, who is proclaimed by the preaching of the Gospel.
Fuente: Geneva Bible Notes
The deliverance of Israel 12:1-3
Whereas the previous verses have focused on the Antichrist, those in this pericope concern Israel. Here we learn that this "end time" will definitely be a time of intense persecution of Jews. This section constitutes the climax of this revelation (chs. 10-12), as well as the climax of the whole series of prophecies that this book records. It highlights God’s faithfulness to His promises to His chosen people Israel.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
At the time of the end (Dan 11:40), Michael, the angel responsible to protect Israel (cf. Dan 10:13; Dan 10:21), will arise in defense of this nation. This revelation focuses the reader’s attention again on the invisible and supernatural dimension to the events that will take place. "Now at that time" introduces additional information about this end time; it does not introduce a chronologically subsequent event.
This period generally will be a time of extreme distress for the Jews, worse than any other time in their national history (cf. Deu 4:30; Jer 30:7; Mat 24:21; Revelation 6-19). Showers argued that the Day of the Lord, the Time of Jacob’s Trouble, and the Great Tribulation are all terms that Scripture uses to describe a three and one-half year period of intense trouble yet future, namely, the last half of Daniel’s seventieth week. [Note: Showers, pp. 40-43.] I agree, though the term "the Day of the Lord" refers to other times as well (i.e., the seven-year Tribulation, the Millennium, both periods together, and other times at which God breaks into history dramatically). The repetition of "your people" in this verse clearly identifies the Jews, not all believers. They will be the focus of intense persecution, though many non-Jews will also suffer, and Israel’s land will become an international battlefield (cf. Mat 24:22).
Nevertheless, all those Jews whose names are in "the book" will experience rescue (cf. Dan 7:18; Dan 7:27). This is not a promise of spiritual regeneration; that comes only by faith in Jesus Christ for Jews living then. Rather it is a promise of national deliverance from human enemies (cf. Zec 12:10; Zec 13:8-9; Rom 11:26). Archer and Ironside, however, took this as spiritual deliverance from the second death. [Note: Archer, "Daniel," p. 151; Ironside, p. 231.] "The book" probably contains the names of all the Jews living in that region then who will experience physical deliverance (cf. Rev 12:13-17). The figure of a book connotes a divine record, written beforehand, that is the basis for this rescue. There are several books that God keeps (Rev 20:12; cf. Exo 32:33; Psa 69:28; Mal 3:16; Luk 10:20; Rev 20:15; et al.). [Note: See Charles R. Smith, "The Book of Life," Grace Theological Journal 6:2 (Fall 1985):219-30.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE EPILOGUE
(Dan 12:1-13)
THE twelfth chapter of the Book of Daniel serves as a general epilogue to the Book, and is as little free from difficulties in the interpretation of the details as are the other apocalyptic chapters.
The keynote, however, to their right understanding must be given in the words “At that time,” with which the first verse opens. The words can only mean “the time” spoken of at the end of the last chapter, the days of that final effort of Antiochus against the holy people which ended in his miserable death.
“At that time,” then- i.e., about the year B.C. 163-the guardian archangel of Israel, “Michael, the great prince which standeth for the children of thy people,” shall stand up for their deliverance.
But this deliverance should resemble many similar crises in its general characteristics. It should not be immediate. On the contrary, it should be preceded by days of unparalleled disorder and catastrophe-“a time of trouble, such as never was since there was a nation even to that same time.” We may, for instance, compare with this the similar prophecy of Jeremiah: {Jer 30:4-11}
“And these are the words which the Lord spake concerning Israel and concerning Judah. For thus saith the Lord; We have heard a voice of trembling, of fear, and not of peace Alas! for that day is great, so that none is like it: it is even the time of Jacobs trouble; but he shall be saved out of it. And it shall come to pass in that day, saith the Lord, that I will burst thy bonds Therefore fear thou not, O Jacob, My servant, saith the Lord; neither be dismayed, O Israel For I am with thee. saith the Lord, to save thee. For I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee: but I will correct thee with judgment, and will in nowise leave thee unpunished.”
The general conception is so common as even to have found expression in proverbs, -such as, “The night is darkest just before the dawn”; and, “When the tale of bricks is doubled, Moses comes.” Some shadow of similar individual and historic experiences is found also among the Greek and Romans. In the lines of Horace, –
“Nec Deus intersit nisi dignus vindice nodus Intersit.”
We find the same expectation in the apocryphal Book of Enoch, (90:16) and we find it reflected in the Revelation of St. John, {Rev 16:14; Rev 19:19} where he describes the devil as let loose and the powers of evil as gathering themselves together for the great final battle of Armageddon before the eternal triumph of the Lamb and of His saints. In Rabbinic literature there was a fixed anticipation that the coming of the Messiah must inevitably be preceded by “pangs” or “birth-throes,” of which they spoke. {Comp. Mat 24:6-7; Mat 24:21-22}
These views may partly have been founded on individual and national experience, but they were doubtless deepened by the vision of Zechariah (chapter 14).
“Behold, a day, of the Lord cometh, when thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the people shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle. And His feet shall stand in that day upon the Mount of Olives. And it shall come to pass in that day, that the light shall not be light, but cold and ice but it shall be one day that is known unto the Lord, not day and not night: but it shall come to pass that at evening time there shall be light.”. {Zec 14:1-7}
The anticipation of the saintly writer in the days of the early Maccabean uprising, while all the visible issues were still uncertain, and hopes as yet unaccomplished could only be read by the eyes of faith, were doubtless of a similar character. When he wrote Antiochus was already concentrating his powers to advance with the utmost wrath and fury against the Holy City. Humanly speaking, it was certain that the holy people could oppose no adequate resistance to his overwhelming forces, in which he would doubtless be able to enlist contingents from many allied nations. What could ensue but immeasurable calamity to the great majority? Michael indeed, their prince, should do his utmost for them; but it would not be in his power to avert the misery which should fall on the nation generally.
Nevertheless, they should not be given up to utter or to final destruction. As in the days of the Assyrians the name Shear-jashub, which Isaiah gave to one of his young sons, was a sign that “a remnant should be left,” so now the seer is assured that, “thy people shall be delivered”-at any rate “every one that shall be found written in the book.”
“Written in the book”-for all true Israelites had ever believed that a book of record, a book of remembrance, lies ever open before the throne of God, in which are inscribed the names of Gods faithful ones; as well as that awful book in which are written the evil deeds of men. Thus in Exodus {Exo 32:33} we read, “Whosoever hath sinned against Me, him will I blot out of My book,” which tells us of the records against the guilty. In Psa 69:28 we read, “Let them be blotted out of the book of life, and not be written with the righteous.” That book of the righteous is specially mentioned by Malachi: “Then they that feared the Lord spake one with another: and the Lord hearkened and heard, and a book of remembrance was written before him for them that feared the Lord and called upon His Name.”. {Mal 3:16} And St. John refers to these books at the close of the Apocalypse: “And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works And if any one was not found written in the book of life, he was cast in the lake of fire.”
In the next verse the seer is told that “many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting abhorrence.”
It is easy to glide with insincere confidence over the difficulties of this verse, but they are many.
We should naturally connect it with what goes before as a reference to “that time”; and if so, it would seem as though-perhaps with reminiscences of the concluding prophecy of Isaiah-the writer contemplated the end of all things and the final resurrection. If so, we have here another instance to be added to the many in which this prophetic vision of the future passed from an immediate horizon to another infinitely distant. And if that be the correct interpretation, this is the earliest trace in Scripture of the doctrine of individual immortality. Of that doctrine there was no full knowledge-there were only dim prognostications or splendid hopes-until in the fulness of the times Christ brought life and immortality to light. For instance, the passage here seems to be doubly limited. It does not refer to mankind in general, but only to members of the chosen people; and it is not said that all men shall rise again and receive according to their works, but only that “many” shall rise to receive the reward of true life, while others shall live indeed, but only in everlasting shame. To them that be wise-to “the teacher,” and to those that turn the many to “righteousness”-there is a further promise of glory. They “shall shine as the brightness of the firmament, and as the stars for ever and ever.” There is here, perhaps, a reminiscence of Pro 4:18-19, which tells us that the way of the wicked is as darkness, whereas the path of the just is as the shining light that shineth more and more unto the perfect day. Our Lord uses a similar metaphor in his explanation of the Parable of the Tares: “Then shall the righteous shine forth as the sun in the kingdom of their Father.” We find it once again in the last verse of the Epistle of St. James: “Let him know, that he who hath converted a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” But there is a further indication that the writer expected this final consummation to take place immediately after the troubles of the Antiochian assault; for he describes the angel Gabriel as bidding Daniel “to seal the Book even to the time of the end.” Now as it is clear that the Book was, on any hypothesis, meant for the special consolation of the persecuted Jews under the cruel sway of the Seleucid King, and that then first could the Book be understood, the writer evidently looked for the fulfilment of his last prophecies at the termination of these troubles. This meaning is a little obscured by the rendering, ” many shall run to and fro, and knowledge shall be increased.” Ewald, Maurer, and Hitzig take the verse, which literally implies movement hither and thither, in the sense, “many shall peruse the Book.” Mr. Bevan, however, from a consideration of the Septuagint Version of the words, “and knowledge shall be increased” – for which they read, “and the land be filled with injustice”-thinks that the original rendering would be represented by, “many shall rush hither and thither, and many shall be the calamities.” In other words, “the revelation must remain concealed, because there is to ensue a long period of commotion and distress.” If we have been convinced by the concurrence of many irresistible arguments that the Book of Daniel is the product of the epoch which it most minutely describes, we can only see in this verse a part of the literary form which the Book necessarily assumed as the vehicle for its lofty and encouraging messages.
The angel here ceases to speak, and Daniel, looking round him, becomes aware of the presence of two other celestial beings, one of whom stood on either bank of the river. “And one said to the man clothed in linen, which was above the waters of the river, How long to the end of these wonders?” There is a certain grandeur in the vagueness of description, but the speaker seems to be one of the two angels standing on either “lip” of the Tigris. “The man clothed in linen,” who is hovering in the air above the waters of the river, is the same being who in Dan 8:16 wears “the appearance of a man,” and calls “from between the banks of Ulai” to Gabriel that he is to make Daniel understand the vision. He is also, doubtless, the “one man clothed in linen, whose loins were girded with fine gold of Uphaz, his body like the beryl, his face as flashing lightning, his eyes as burning torches, and his voice like the deep murmur of a multitude,” who strikes such terror into Daniel and his comrades in the vision of Dan 10:5-6; -and though all is left uncertain, “the great prince Michael” may perhaps be intended.
The question how long these marvels were to last, and at what period the promised deliverance should be accomplished, was one which would naturally have the intensest interest to those Jews who-in the agonies of the Antiochian persecution and at the beginning of the “little help” caused by the Maccabean uprising-read for the first time the fearful yet consolatory and inspiring pages of this new apocalypse. The answer is uttered with the most solemn emphasis. The Vision of the priest-like and gold-girded angel, as he hovers above the river-flood, “held up both his hands to heaven,” and swears by Him that liveth for ever and ever that the continuance of the affliction shall be “for a time, times, and a half.” So Abraham, to emphasise his refusal of any gain from the King of Sodom, says that he has “lifted up his hand unto the Lord, the Most High God, that he would not take from a thread to a shoe-latchet.” And in Exo 6:8, when Jehovah says “I did swear,” the expression means literally, “I lifted up My hand.” It is the natural attitude of calling God to witness; and in Rev 10:5-6, with a reminiscence of this passage, the angel is described as standing on the sea, and lifting his right hand to heaven to swear a mighty oath that there should be no longer delay.
The “time, two times, and half a time” of course means three years and a half, as in Dan 7:25. There can be little doubt that their commencement is the terminus a quo which is expressly mentioned in Dan 12:11 : “the time that the daily sacrifice shall be taken away.” We have already had occasion to see that three years, with a margin which seems to have been variously computed, does roughly correspond to the continuance of that total desecration of the Temple, and extinction of the most characteristic rites of Judaism, which preceded the death of Antiochus and the triumph of the national cause.
Unhappily the reading, rendering, and interpretation of the next clause of the angels oath are obscure and uncertain. It is rendered in the R.V, “and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.” As to the exact translation many scholars differ. Von Lengerke translates it, “and when the scattering of a part of the holy people should come to an end, all this should be ended.” The Septuagint Version is wholly unintelligible. Mr. Bevan suggests an alteration of the text which would imply that, “when the power of the shatterer of the holy people [i.e., Antiochus] should come to an end, all these things should be ended.” This no doubt would not only give a very clear sense, but also one which would be identical with the prophecy of Dan 7:25, that “they [the times and the law] shall be given unto his hand until a time and times and half a time.” But if we stop short at the desperate and uncertain expedient of correcting the original Hebrew, we can only regard the words as implying (in the rendering of our A.V and R.V) that the persecution and suppression of Israel should proceed to their extremest limit, before the woe was ended; and of this we have already been assured.
The writer, in the person of Daniel, is perplexed by the angels oath, and yearns for further enlightenment and certitude. He makes an appeal to the vision with the question, “O my lord, what shall be the issue [or, latter end] of these things?” In answer he is simply bidden to go his way- i.e., to be at peace, and leave all these events to God, since the words are shut up and sealed till the time of the end. In other words, the Daniel of the Persian Court could not possibly have attached any sort of definite meaning to minutely detailed predictions affecting the existence of empires which would not so much as emerge on the horizon till centuries after his death. These later visions could only be apprehended by the contemporaries of the events which they shadowed forth.
“Many,” continued the angel, “shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly: and none of the wicked shall understand; the teachers shall understand.”
The verse describes the deep divisions which should be cleft among the Jews by the intrigues and persecutions of Antiochus. Many would cling to their ancient and sacred institutions, and purified by pain, purged from all dross of worldliness and hypocrisy in the fires of affliction, like gold in the furnace, would form the new parties of the Chasidim and the Anavim, “the pious” and “the poor.” They would be such men as the good high priest Onias, Mattathias of Modin and his glorious sons, the scribe Eleazar, and the seven dauntless martyrs, sons of the holy woman who unflinchingly watched their agonies and encouraged them to die rather than to apostatise. But the wicked would continue to be void of all understanding, and would go on still in their wickedness, like Jason and Menelaus, the renegade usurpers of the high-priesthood. These and the whole Hellenising party among the Jews, for the sake of gain, plunged into heathen practices, made abominable offerings to gods which were no gods, and in order to take part in the naked contests of the Greek gymnasium which they had set up in Jerusalem, deliberately attempted to obliterate the seal of circumcision which was the covenant pledge of their national consecration to the Jehovah of their fathers.
“And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.”
If we suppose the year to consist of twelve months of thirty days, then (with the insertion of one intercalary month of thirty days) twelve hundred and ninety days is exactly three and a half years. We are, however, faced by the difficulty that the time from the desecration of the Temple till its reconsecration by Judas Maccabaeus seems to have been exactly three years; and if that view be founded on correct chronology we can give no exact interpretation of the very specific date here furnished.
Our difficulties are increased by the next clause: “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”
All that we can conjecture from this is that, at the close of twelve hundred and ninety days, by the writers reckoning from the cessation of the daily burnt offering, and the erection of the heathen abomination which drove all faithful Jews from the Temple, up to the date of some marked deliverance, would be three and a half years, but that this deliverance would be less complete and beatific than another and later deliverance which would not occur till forty-five days later.
Reams of conjecture and dubious history and imaginative chronology have been expended upon the effort to give any interpretation of these precise data which can pretend to the dignity of firm or scientific exegesis. Some, for instance, like Keil, regard the numbers as symbolical, which is equivalent to the admission that they have little or no bearing on literal history; others suppose that they are conjectural, having been penned before the actual termination of the Seleucid troubles. Others regard them as only intended to represent round numbers. Others again attempt to give them historic accuracy by various manipulations of the dates and events in and after the reign of Antiochus. Others relegate the entire vision to periods separated from the Maccabean age by hundreds of years, or even into the remotest future. And none of these commentators, by their researches and combinations, have succeeded in establishing the smallest approach to conviction in the minds of those who take the other views. There can be little doubt that to the writer and his readers the passage pointed either to very confident expectations or very well-understood realities; but for us the exact clue to the meaning is lost. All that can be said is that we should probably understand the dates better if our knowledge of the history of B.C. 165-164 was more complete. We are forced to content ourselves with their general significance. It is easy to record and to multiply elaborate guesses, and to deceive ourselves with the merest pretence and semblance of certainty. For reverent and severely honest inquiries it seems safer and wiser to study and profit by the great lessons and examples clearly set before us in the Book of Daniel, but, as regards many of its unsolved difficulties, to obey the wise exhortation of the Rabbis, –
“Learn to say, I do not know.”