Exegetical and Hermeneutical Commentary of Daniel 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?
6. And one ] i.e. one of the angels just mentioned, whom Daniel hears speaking (cf. Dan 8:13).
the man clothed in linen ] The glorious figure described more fully in Dan 10:5-6.
upon ] above, i.e. hovering in the air, above the stream; cf. Dan 8:16.
the wonders ] or extraordinary things, viz. the extraordinary trials and sufferings described in Dan 11:31-36 (cf. the same expression, with regard to the deeds, or words, of Antiochus, in Dan 8:24 and Dan 11:36).
Fuente: The Cambridge Bible for Schools and Colleges
And one said – One of these angels. It would seem that, though before unseen by Daniel, they had been present, and had listened with deep interest to the communication respecting the future which the angel had made to him. Feeling a deep concern in the issue of these wonderful events – thus evincing the interest which we are taught to believe the heavenly beings take in human affairs (see the notes at 1Pe 1:12) – one of them now addressed him who had been endowed with so much ability to disclose the future, as to the termination of these events. Such an inquiry was natural, and accords with what we should suppose an angel would make on an occasion like this.
To the man clothed in linen – The angel. See the notes at Dan 10:5.
Which was upon the waters of the river – Margin, from above. So the Hebrew. The meaning is, the man seemed to stand over the river. Compare Dan 8:16. Lengerke supposes that by this was intimated the fact that the Divine control was over the waters as well as over the land – in other words, over the whole earth.
How long shall it be to the end of these wonders? – Nothing had been said on this point that could determine it. The angel had detailed a succession of remarkable events which must, from the nature of the case, extend far into future years; he had repeatedly spoken of an end, and had declared that that series of events would terminate, and had thus given the assurance to Daniel that these troubles would be succeeded by brighter and happier times, but he had said nothing by which it could be determined when this would be. It was natural to start this inquiry, and as well for the sake of Daniel as himself, the angel here puts the question when this would be.
Fuente: Albert Barnes’ Notes on the Bible
Dan 12:6
How long shall it be to the end of these wonders?
The Philosophy of Wonders
There are many things at which we need not wonder. There are marvellous things in the kingdom of nature at which we continue to wonder. Man himself, as fearfully and wonderfully made, is as much a source of wonder to the greatest of modern philosophers as he was to the sages of Greece. But what are all the wonders of the material universe in comparison with the more sublime and complicated wonders of Divine grace and providence? These are especially the wonders that will never cease. No man can read the Bible without seeing a very large number of strange historical facts in it, and coincidences.
1. Wonders have an educational value. Coleridge says, In wonder all philosophy began, in wonder it ends, and admiration fills up the interspace; but the first wonder is the offspring of ignorance, and the last is the parent of devotion. To a child everything is wonderful. Its sense of wonder is the spring of its desire to know. If it be possible to find a man, or a community, who has ceased to wonder, then you have a man–or a community–in a state of mental decay or mortification, for without the sense of wonder and the desire to know, mental, moral, and spiritual progress is impossible.
2. Wonders are Gods voice in mans soul against materialism. They speak to us of things unseen and eternal. They rouse us to thought and action. Wonders for the mind and heart are as much needed as bread and water for our bodies.
3. Wonders are a kind of protest against rationalism. We are helped by reason in a thousand different ways. But there is something above and beyond reason. Reason has its limits as well as its laws.
4. Wonders are helps to faith. We may wonder at that chemistry in the field of nature by which God gives seed to the sower and bread to the eater, or how He makes the grass to grow for the cattle; but enough that we know whom we have believed, and can pray as children, Give us this day our daily bread. (J. Kerr Campbell.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. The man clothed in linen] Gabriel, in a human form. Thus he is represented, Da 10:5.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To the man clothed in linen; to Michael, Dan 10:5; Christ, who seemed to stand between the banks, i.e. in the air above the waters, or upon them, Mat 14:25; upon many people, say some, Rev 10:2.
How long shall it be to the end of these wonders? the angels themselves inquire into these things, for they do not know all, yea, they are ignorant of many things, Mat 24:36; Eph 3:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. onenamely, of the two (Da12:5).
man . . . in linenwhohad spoken up to this point. God impelled the angel to ask in orderto waken us out of our torpor, seeing that the very “angelsdesire to look into” the things affecting man’s redemption (1Pe1:12), as setting forth the glory of their Lord and ours (Eph3:10).
How long . . . to the end ofthese wondersThis question of the angel refers to the finaldealings of God in general, Antichrist’s overthrow, and theresurrection. Daniel’s question (Da12:8) refers to the more immediate future of his nation[AUBERLEN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And one said to the man clothed with linen,…. One of the angels on one side of the bank of the river spoke to Christ, who appeared in a human form, as a presage of his future incarnation; and as clothed in linen, expressive of his priestly office, and of his purity and holiness, which qualified him for it; [See comments on Da 10:6]. Which of the angels it was that spake is not said, or on which side of the river he stood; very probably each of them spake in their turn, and joined: in the same request to Christ:
which was upon the waters of the river: or above m them; denoting his power and dominion over men, kingdoms, and nations, sometimes signified by waters, and even over those the most tumultuous and raging:
how long shall it be to the end of these wonders, these wonderful things before predicted, concerning the state and condition of the people of God, their troubles and afflictions, the fall and ruin of antichrist, and the glorious things that shall follow upon that: angels, as they are inquisitive creatures, and pry into the mysteries of grace, so into those of Providence; especially such as concern the church of God, for whom they have a great regard; of the secrets of which they have no knowledge until revealed unto them; though this question seems to be put not so much for their own sakes as for the sake of Daniel, who was present, but had not that courage and presence of mind as they had; nor could use that freedom with Christ as they did, at least at first, till encouraged by their example.
m “super aquas”, Pagninus; “desuper aquas”, Montanus; “supra aquas”, Calvin, Cocceius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
Besides these two now first seen by Daniel, he who was “clothed in linen” is named as standing above the waters of the river; but when we take into view the whole scene, he is by no means to be regarded as now for the first time coming into view. The use of the article ( ), and the clothing that characterized him, point him out as the person spoken of in Dan 10:5. Hence our view developed in p. 768 is confirmed, viz., that previously the man clothed in linen was visible to Daniel alone, and announced to him the future. He also in the sequel alone speaks with Daniel. One of the other two makes inquiry regarding the end of the wonderful things, so as to give occasion to him (as in Dan 8:13 and Dan 8:14) to furnish an answer. With this the question presses itself upon us, For what purpose do the two angels appear, since only one of them speaks – the other neither does anything nor speaks? Leaving out of view the opinion of Jerome, Grotius, Studlin, and Ewald, that the two angels were the guardian spirits of Persia and Greece, and other conceits, such e.g., as that they represent the law and the prophets (after a gloss in the Cod. Chis.), which Geier has rejected as figmenta hominum textus auctoritate destituta , we confine ourselves to a consideration of the views of Hitzig and Kliefoth.
Hitzig thinks that the two angels appear as witnesses of the oath, and that for that reason there are two; cf. Deu 19:15 with Deu 31:28. But these passage do not prove that for the ratification of an oath witnesses are necessary. The testimony of two or three witnesses was necessary only for the attestation of an accusation laid before a judge. Add to this also that in Dan 8:13. two angels appear along with him whose voice came from the Ulai (Dan 8:16), without any oath being there given. It is true that there the two angels speak, but only the utterance of one of them is communicated. Hence the conjecture is natural, that here also both of the angels spake, the one calling to the other the question that was addressed to the Angel of the Lord hovering over the water, as Theodot. and Ephrem Syrus appear to have thought, and as Klief. regards as probable. In any case the appearance of the angels on the two banks of the river stands in actual connection with the hovering of the man clothed in linen above the waters of this river, in which the circumstance merits consideration that the river, according to Dan 10:4 the Tigris, is here called , as besides the Nile only is called in the O.T. The hovering above the stream can represent only the power or dominion over it. But Kliefoth is inclined to regard the river as an emblem of time flowing on to eternity; but there is no support in Scripture for such a representation. Besides, by this the appellation is not taken into consideration, by which, without doubt, the river over which the Angel of the Lord hovers is designated as a Nile; i.e., it is indicated that as the Angel of the Lord once smote the waters of the Nile to ransom his people out of Egypt, so in the future shall he calm and suppress the waves of the river which in Daniel’s time represented the might of the world-kingdom.
(Note: C. B. Michaelis has similarly interpreted the standing (or hovering) over the waters of the river as symbolum potestatis atque dominii supremi, quo non solum terram continentem et aridam, sed etiam aquas pedibus quasi suis subjectas habet, et ea quae aquarum instar tumultuantur, videlicet gentes, adversus ecclesiam Dei insurgentes atque frementes, compescere et coercere potest . Only he has not in this regard to the name .)
The river Hiddekel (Tigris) was thus a figure of the Persian world-power, through whose territory it flowed (cf. for this 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 shall be repeated in the future. Two other angels stand as servants by the side of the Angel of the Lord, the ruler over the Hiddekel, prepared to execute his will. Thus interpreted, all the features of the vision gain an interpretation corresponding with the contents of the prophecy.
But the significance of the whole scene, which presents itself to the prophet after he received the announcement, at the same time shows that the Dan 12:5-12 form no mere supplementary communication, which is given to Daniel before he is wholly dismissed for his prophetical office, regarding the question that lay upon his heart as to the duration of the severe tribulation that was announced, but that this disclosure constitutes an integral part of the foregoing revelation, and is placed at the end of the angel’s message only because a change of scene was necessary for the giving prominence to the import of this disclosure.
Thus, to give the prophet the firm certainty that the oppression of his people spoken of, on the part of the ungodly world-rulers, when it has gained its end, viz., The purification of the people, shall bring about, along with the destruction of the enemy of the last time, the salvation of those who are truly the people of God in their advancement to eternal life in glory, the Angel of the Lord standing above the waters of the river presents himself to view as the guide and ruler of the affairs of the nations, and announces with a solemn oath the duration and the end of the time of tribulation. This announcement is introduced by the question of the angel standing by the river: “Till when the end, i.e., how long continues the end, of these wonderful things?” not: “When shall the end of these things be?” (Kran.) are, according to the context, the extraordinary things which the prophecy had declared, particularly the unheard-of oppressions described in Dan 11:30.; cf. with the synonym , Dan 11:36 and Dan 8:24. But the question is not: “How long shall all these themselves continue?” but: “How long shall , the end of these wonderful things, continue?” The end of these things is the time of the end prophesied of from Dan 11:40 to Dan 12:3, with all that shall happen in it. To this the man clothed with linen answers with a solemn oath for the confirmation of his statement. The lifting up of his hands to heaven indicates the solemnity of the oath. Commonly he who swears lifts up only one hand; cf. Deu 32:40; Eze 20:5, and the remark under Exo 6:8; but here with greater solemnity both hands are lifted up, and he swears , by Him that liveth for ever. This predicate of God, which we have already heard from the mouth of Nebuchadnezzar, Dan 4:31, here points back to Deu 32:40, where God swears, “I lift up my hand to heaven, and say, I live for ever,” and is quoted from this verse before us in Rev 10:6, and there further expanded. This solemn form of swearing shows that the question and answer must refer not to the duration of the period of the persecution under Antiochus, but to that under the last enemy, the Antichrist. The definition of time given in the answer leads us also to this conclusion: a time, two times, and half a time; which accurately agrees with the period of time named in Dan 7:25 as that of the duration of the actions of the enemy of God who would arise out of the fourth world-kingdom. The serves, as frequently, only for the introducing of the statement or the answer. before does not signify till (= , Dan 7:25), but to or upon, at. In both of the clauses of the answer, “space of time and point of time, duration and final end, are connected, and this relation is indicated by an interchange of the prepos. and ” (Hitzig). In ( for a time, etc.) is given the space of time on or over which the ( the end of these wonders) stretches itself, and in the following clause, ( and when he shall have accomplished, etc.), the point of time in which the wonderful things reach their end. Thus the two expressions of the oath are related to one another.
In the second clause are differently expounded. Ancient and very wide-spread is the exposition of by to scatter. Theodotion has translated the words thus: ; and Jerome (Vulg.): cum completa fuerit dispersio manus populi sancti . Hvernick, v. Lengerke, Gesenius, de Wette, Hitzig: when at the end of the dispersion of a portion of the holy people, which Hv., v. Leng., and others understand of the dispersion of Israel into the different countries of the world, which dispersion shall be brought to an end, according to the prophetic view, at the time of the Messianic final victory; Joe 3:5. (Dan 2:32.); Amo 9:11. Hitzig, however, refers this to the circumstance that Simon and Judas Maccabaeus brought back their people to Judea who were living scattered among the heathen in Galilee and Gilead (1 Macc. 5:23, 45, 53, 54). But against such an interpretation of the word , Hofmann ( Weiss. u. Erf. i. p. 314) has with justice replied, that the reference to the reunion of Israel, which is nowhere else presented in Daniel, would enter very unexpectedly into this connection, besides that does not agree with its object , though we should translate this by “might,” or altogether improperly by “part.” has not the meaning “part,” which is attributed to it only on the ground of an incorrect interpretation of certain passages. signifies to beat to pieces, to shatter; cf. Psa 2:9; Psa 137:9, and in the Pu. Isa 27:9. This is the primary meaning of the word, from which is attempted to be derived the meaning, to burst asunder, to scatter. This primary meaning of the word, however, Hengstenberg, Maurer, Auberlen, Kranichfeld, Kliefoth, and Ewald have rightly maintained in this place. Only we may not, with them, translate by: to have an end, for then the answer would be tautological, since the breaking to pieces of the might of the people is identical with their scattering, but it has the meaning to make perfect, to accomplish, so that nothing more remains to be done. , hand, is the emblem of active power; the shattering of the hand is thus the complete destruction of power to work, the placing in a helpless and powerless condition, such as Moses has described in the words ( for the hand is gone), Deu 32:36, and announced that when this state of things shall arise, then “the Lord shall judge His people, and repent Himself for His servants.” With this harmonizes the conclusion of the oath: then all these things shall be finished, or shall complete themselves. ( all these things) are the , Dan 12:6. To these “wonderful things” belong not merely the crushing of the holy people in the tribulation such as never was before, but also their deliverance by the coming of the angel-prince Michael, the resurrection of the dead, and the eternal separation of the righteous from the wicked (Dan 12:1-3). This last designation of the period of time goes thus, beyond a doubt, to the end of all things, or to the consummation of the kingdom of God by the resurrection of the dead and the final judgment. With this also agrees with expression , which is not to be limited to the converted Jews. The circumstance that in Daniel’s time the Israel according to the flesh constituted the “holy people,” does not necessitate our understanding this people when the people of God are spoken of in the time of the end, since then the faithful from among all nations shall be the holy people of God.
But by the majority of modern interpreters the designation of time, three and a half times, is referred to the duration of the oppression of the Jews under Antiochus Epiphanes; whence Bleek, v. Lengerke, Maurer, Hitzig, Ewald, and others conclude that the Maccabean pseudo-Daniel placed together as synchronous the death of Antiochus and the beginning of the Messianic salvation. Hvernick finds in the answer two different designations of time, but has said nothing as to the relation they bear to each other; Hofmann ( Weiss. u. Erf. i. p. 314) finds an obscurity in this, that the end of all things is simply placed in connection with the end of the oppressor Antiochus (see under Dan 12:1). But, thus Kliefoth rightly asks, on the contrary, “How is it only possible that the catastrophe of Antiochus, belonging to the middle of the times, and the time of the end lying in the distant future, are so comprehended in one clause in an answer to a question regarding a point of time? How as it possible that to the question, How long continues the end of the wonders? it could be answered: For three and a half years shall Antiochus carry on his work; and when it comes to an end in the breaking of the people, then all shall come to an end? Thus the last only would be an answer to the question, and the first an addition not appertaining to it. Or how were it possible that for the expression, ‘all shall be ended,’ two characteristics were given, one of which belonged to the time of Antiochus and the other to the time of the end?” And, we must further ask, are we necessitated by the statement to make such an unnatural supposition? Certainly not. The two clauses do not give two different definitions of time, i.e., refer to different periods of time, but only two definitions of one period of time, the first of which describes its course according to a symbolical measure of time, the second its termination according to an actual characteristic. None of these definitions of time has any reference to the oppression of the holy people by Antiochus, but the one as well as the other refers to the tribulation of the time of the end. The measure of time: time, times, and half a time, does not indeed correspond to the duration of the dominion of the little horn proceeding from the Javanic world-kingdom (spoken of in Daniel 8) = 2300 evening-mornings (Dan 8:14), but literally (for corresponds with the Chald. ) agrees with that in Dan 7:25, for the dominion of the hostile king, the Antichrist, rising out of the ten kingdoms of the fourth or last world-kingdom. also refers to this enemy; for of him it is said, Dan 7:21, Dan 7:25, that he shall prevail against and destroy the saints of the Most High ( , Dan 7:25).
The reference of both the statements in the oath to the history of the end, or the time of Antichrist, has therefore been recognised by Auberlen and Zndel, although the latter understands also, with Hofmann, Dan 11:36-45 of the oppression of Israel by Antiochus. To the question, how long the end of the terrible things prophesied of in Daniel 11:40-12:1 shall continue, the Angel of the Lord hovering over the waters answered with a solemn oath: Three and a half times, which, according to the prophecy of Dan 7:25 and Dan 9:26-27, are given for the fullest unfolding of the power of the last enemy of God till his destruction; and when in this time of unparalleled oppression the natural strength of the holy people shall be completely broken to piece, then shall these terrible things have reached their end. Regarding the definition of time, cf. The exposition under Dan 7:25.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(6) And one said.The speaker is evidently one of the persons just mentioned, but the LXX. and St. Jerome suppose Daniel to address the man clothed in white linen, who is obviously the same person who has already spoken (Dan. 10:5, &c.). The position which he occupies is striking. He appears upon or (see margin) from above, i.e., hovering over the waters of the Tigris. If, as is frequently the case in the symbolical language of Scripture (see Isa. 8:6-7, Psa. 93:4), waters or streams are the emblems of nationalities, the Hiddekel will represent the Persian Empire, in the third year of which Daniel had this vision, and the position of the person implies his power to protect his people from all the assaults of the Persians. But at the same time, the remarkable word used for river recalls the Nile, and seems to be employed for the purpose of assuring the readers of the book that He who smote the waters of the Nile will restrain all earthly powers which war against His people.
How long . . . end.The end is that which has been frequently spoken of (Dan. 11:40 to Dan. 12:3). The question asks, How long will the end of these wonders continue? The end always appears to be at hand, yet it never comes. How long will this continue?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Dan 12:6. And one said, &c. And I said. Houbigant. See Dan 12:8.
Fuente: Commentary on the Holy Bible by Thomas Coke
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?
Ver. 6. And one said, ] i.e., An angel inquisitive about the affairs of the Church, for Daniel’s further information.
To the man clothed in linen.
Which was upon the waters.
How long shall it be to the end of these wonders?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Hebrew ‘ish. App-14.
upon = above.
How long . . . ? Note the two questions (“5, 6” and “8” in the Structure above).
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 12:6
Dan 12:6 And one saidH559 to the manH376 clothedH3847 in linen,H906 whichH834 was uponH4480 H4605 the watersH4325 of the river,H2975 How longH5704 H4970 shall it be to the endH7093 of these wonders?H6382
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?
And one of the new arrivals asked the one standing on the waters of the river a question. This is in all likelihood the same individual introduced in chapter 10 who had been sent to make Daniel “understand what shall befall thy people in the latter days” Dan 10:14. There were several heavenly visitors throughout the course of this vision. The fact that he was standing on the water, combined with Daniel’s reference to Him as “my Lord” in Dan 12:8 lends one to speculate if this individual may have been a manifestation of Jesus Christ but the next verse seems to put this idea to rest. We see this individual swearing an oath by “him that liveth for ever” in answer to the query which is an obvious reference to at least one of the members of the Godhead.
“How long shall it be to the end of these wonders?”
Oddly it was not Daniel who first asked this question of the one revealing the vision. Whether this was a prearranged thing to make sure the following information was revealed or if the heavenly visitor was just acting out of his own curiosity is something we may never know this side of the judgment. In either event, the thing to focus on here is “the end of these wonders” which are wholly centered around what would befall Daniel’s people in the latter days. This vision has always been about Daniel’s people, the Jews. Any attempt to project this vision at this point any further than the destruction of Jerusalem in 70 AD is to take it beyond what it claims to be. The following verse lends even more credit to this vision being restricted to just the Jewish people up to that event in time.
Fuente: Old and New Testaments Restoration Commentary
one said: Dan 8:16, Zec 1:12, Zec 1:13, Eph 3:10, 1Pe 1:12
man: Dan 10:5, Dan 10:6, Eze 9:2, Rev 15:6, Rev 19:14
upon: or, from above, Rev 10:2-5
How long: Dan 8:13, Psa 74:9, Rev 6:10
Reciprocal: Psa 74:10 – General Dan 7:16 – one Dan 12:8 – what Mat 24:3 – Tell Mar 13:4 – General Luk 21:7 – when Rev 15:1 – is filled
Fuente: The Treasury of Scripture Knowledge
TROUBLOUS TIMES TO CEASE
How long shall it be? Blessed is he that waiteth.
Dan 12:6; Dan 12:12
It is evident that in this chapter Daniel passes from the political resurrection of the Jews under the Maccabees to the literal resurrection, which will ensue on the final overthrow of Antichrist at the coming of the Lord. The time of trouble, similarly, is applicable not only to the days of Antiochus, who was pre-eminently the persecutor of the Chosen People and the subverter of their religion, but to the last times, when the saints of God shall suffer as never before (Mat 24:21).
I. Whatever tribulations may await the Church, there is one clear issue to which we may all devote ourselves, namely, the turning of men from darkness to light, from the power of Satan unto God.For this the blood of the Cross was shed, and the Spirit given, and for this we are continued in the world. This work of soul-winning needs wisdom of the highest order, which can only be communicated by the Saviour Himself, Who is made unto us wisdom.
II. It is not within our power to explain the references of these epochs, which are herein described.For my part, I believe that the time, times, and a half, refers to the rule of Mohammed over the Holy Land (Rev 11:2-3; Rev 11:9). Whilst the 11th verse definitely refers to the tyrannous outrage of Antiochus on the Holy City, it has probably an ulterior reference to the reign of Antichrist, which shall overlap the long desolations to which the Mohammedan rule has subjected the Chosen Race. But at the best, we can only guess at the meaning of these words, which will be made plain when the Church comes to need them. Our duty is clear to go on doing the will of God, and looking for the blessed hope, when we shall stand in our lot, at the end of the days.
III. Let us gather two lessons.(1) Whatever we do, let us make sure of our part in the First Resurrection. May we live ever in the light of that blessed Hope. (2) Let the glory of our reward stimulate to all patience and energyto shine as the brightness of the firmament, and as the stars (Rev 11:3)!
Illustrations
(1) Two periods (at least), of supreme suffering and final deliverance are here alluded to: (1) The persecution of the Jews by Antiochus Epiphenes (about 148 b.c.); and (2) Israels crowning sorrow yet to come from the Antichrist. Michael, the great prince, which standeth for the children of thy people (Rev 11:1)not the Lord, but Israels Archangel guardian (Jud 1:9). Again we see that in each case the transactions on earth affecting Gods people have their correspondencies in heaven in the conflict between good and bad angels. And many of them that sleep, etc. (Jud 1:2)Tregelles translates, with the support of Jewish commentators: Many from among the sleepers these shall be unto everlasting life; but those, i.e.the sleepers who do not awakeshall be unto shame. The righteous only shall arise (Rev 20:3; Rev 20:5-6; 1Co 15:23; and 1Th 4:16). Many shall run to and fro, and knowledge shall be increased (1Th 4:4). This refers, not to modern locomotion and science, but to the deepened interest in prophecy, and fresh insight into it, that will come as the end draws near. They will run to and fro in their eagernesswhich is very much what we are seeing to-day.
(2) 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.
(3) Luthers comment on 1Th 4:1, is as follows: 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.
Fuente: Church Pulpit Commentary
Dan 12:6. One of the men spoke to the man clothed in linen (Dan 10:5) and asked how long it would be to the end of these wonders. The answer that will be given Indicates the question pertained to a period in the far- off future that would be similar in principle to that previously predicted to come In the nearer future on the Jews.