Exegetical and Hermeneutical Commentary of Daniel 8:19
And he said, 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].
19. in the latter time (R.V.) of the indignation ] The ‘indignation’ is the Divine wrath implied in Israel’s subjection to the nations: the persecution by Antiochus is the last stage of this indignation: when that is over, the kingdom of the saints will be set up. Cf. Dan 11:36, ‘and he (Antiochus) shall prosper till the indignation be accomplished;’ and 1Ma 1:64 , ‘and there came exceeding great wrath upon Israel.’ The word may be suggested by Isa 10:25; Isa 26:20.
for it (i.e. the vision, Dan 8:17) belongeth to the appointed-time of the end ] The sentence seems suggested by Hab 2:3 (quoted on Dan 8:17), though the word ‘end’ has not there the special sense which it has acquired in Daniel.
Fuente: The Cambridge Bible for Schools and Colleges
And he said, Behold, I will make thee know what shall be in the last end of the indignation – In the future time when the Divine indignation shall be manifest toward the Hebrew people; to wit, by suffering the evils to come upon them which Antiochus would inflict. It is everywhere represented that these calamities would occur as a proof of the Divine displeasure on account of their sins. Compare Dan 9:24; Dan 11:35; 2 Macc. 7:33.
For at the time appointed the end shall be – It shall not always continue. There is a definite period marked out in the Divine purpose, and when that period shall arrive, the end of all this will take place. See the notes at Dan 8:17.
Fuente: Albert Barnes’ Notes on the Bible
Dan 8:19
At the time appointed the end shall be.
A Safe Prospective
Human nature anxiously desires to know something of the future. If we were told to-night that we could repair to a certain spot, where we might lift the veil of our own history, and foresee the course of our own lives during the next few years, I am afraid very few of us could be trusted to absent ourselves from such a place, or miss such an opportunity. Be persuaded, however, that with the exception of some grand feature, some magnificent outline which God has revealed, the future is absolutely shut from human eye; and as to the details which concern your life or mine, it is utterly impossible that we should over become acquainted with them by any manner of horoscope, or soothsaying, or bibliomancy. Why is it that the future is thus shut out from our view? Is it not because the present is enough to occupy our talents? Rightly to serve our God in this present hour will take all the strength we have, and all the strength we can obtain from God. Sufficient unto the day is not only the evil thereof, but the service thereof. Men who live too much in the past, and go beyond that which is rightly conservative, become of little service in the world; and men who are tempted to regulate their movements by forecasts of the future, will always become abstracted, speculative, empirical, full of sentiment, and void of assiduity, but certainly of no service whatever in the stern battle of to-day. God has concealed the future from us, probably, with a view to relieve our career through the world of dull monotony, and infuse into it new phases of stirring interest. Life would not wear such a lively aspect if it were all spread out in a map before us on the day of the commencement of our pilgrimage. Much of the pleasantness of a journey lies in unexpected views and scenes which burst upon the traveller as he climbs a hill or descends into a dale. If he could see all at once, one long, unvariegated avenue, it would become weary walking for him; but the very freshness and novelty of the events, adventures, and contingencies constantly occurrent, help to make life exciting, if not happy. Has not God also hid the future from us that we may not labour under the sense of being like dumb driven cattle, who have no will and no freedom, but both do and suffer what they are compelled by an agency irresistible? Moreover, is it not to be counted for a thousand mercies in one that all the future is concealed from us, since that future is of a very chequered character, casting, as one hath said, beams of hope and shadows of fear over the stage both of active and contemplative life? Some of it is bright with pleasure; much of it is dim with sorrow. What then if we knew the pleasure would come, should we not begin to reckon upon it? Surely the current of time would flow on heavily until the pleasant day arrived. Perhaps we should be really drawing bills at a very heavy discount upon the future if we knew it sufficiently to forestall the season of prosperity. And as for the troubles, the perils, and the afflictions that await us, if we knew of them beforehand, we should be pretty sure, with our natural tendency to graceless unbelief and morbid anxiety, to begin to carry the burden before the day came for us to carry it in. No, my Lord, it would be a fatal gift if thou wouldst bestow upon any one of us the power to know his own future.
I. First, then, it is well for us to remember that EVERYTHING IN THE FUTURE IS APPOINTED. Nothing shall happen to us which God has not foreseen. No unexpected event shall destroy His plans; no emergency shall transpire for which He has not provided; no peril shall occur against which He has not guarded. There shall come no remarkable event which shall take Him by surprise. He seeth the end from the beginning, and the things that are not, as though they were. To Gods eye there is no past and no future. We may derive no small comfort from this fact; for, suppose one goes to sea under the most skilful captain; that captain cannot possibly know what may occur during the voyage, and with the greatest foresight he can never promise an absolutely safe passage. There may be dangers which he has never yet encountered. But when you come into the ship of Providence, He who is at the helm is the Master of every wind that shall blow, and of every wave that shall break its force upon that ship; and He foresees as well the events that shall happen at the harbour for which we make, as those that happen at the port from which we start. How safe are we, then, when embarked in the good ship of Providence, with such a Captain who has fore-arranged and fore-ordained all things from the beginning even unto the end. And, furthermore, how much it becomes us to put implicit confidence in His guidance! It should always be remembered in connection with this subject that we are no believers in fate–seeing that fate is a different doctrine altogether from predestination. Fate says the thing is and must be; so it is decreed. But the true doctrine is–God has appointed this and that, not because it must be, but because it is best that it should be. Fate is blind, but the destiny of Scripture is full of eyes. Fate is stern and adamantine, and has no tears for human sorrow; but the arrangements of Providence are kind and good. The greatest good for the greatest number, and the glory of God above all, are the ends that are therein subserved. All the appointments of His providence, especially towards His people, are ruled in mercy, in tenderness, in love, and in wisdom, and all are conducive to their highest interest and their greatest happiness. Oh! but this is a blessed truth; oh! it is sweet, to be able to say, From this day forth, whatever happeneth to me, be it little or be it great, I am content. Though I am altogether unaware what it shall be, I am not sorry that I am unaware of it; for this one thing I know, there shall happen nothing but what God permits; I shall be left to no demons power; I shall not be cast away like an orphan; I shall not be beyond my Fathers eye, and my Fathers hand. If one could think that there was somewhere one grain of dust floating in the atmosphere that was not under Divine superintendence, one might wish to escape from it as from a plague. If one could believe that there was an hour of the night, or say a single second throughout the livelong year, in which the hand of God was withdrawn from nature, or a single event in which God was not concerned, and His will was not consulted, one might tremble till that black hour had passed, or till that dread event, like a vial full of evil, had been effectually poured out and put away. But now each hour is safe, for God has made it so. I would, with special earnestness, beg you to believe that God is in little things. It is the little troubles of life that annoy us the most. The little stones in the sandal make the traveller limp; while great stones do him little hurt, for he soon leaps over them. Believe that God arranges the littles. Take the little troubles as they come; remember them to your God, because they come frown God. Believe that nothing is little to God which concerns His people.
II. But now there is A SPECIAL APPOINTMENT WITH REGARD TO CERTAIN ENDS. I am not going to pursue the connection, but the text itself will suffice me, for it saith at the time appointed the end shall be. Now, there are certain ends to which you and I are looking forward with great expectancy. There is the end of the present trouble–let us think of that. Whatever submission we may have to the Divine will, it is not natural for us to love affliction; we desire to reach the end and come forth from the trial. At the time appointed the end shall be. You have been slandered in your character–a very frequent trial to Gods servants–and you are irritated and vexed, and in a great haste to answer it, to rebut the calumny and to vindicate your reputation. Be very quiet, and patient. Bear it all. Stand still and see the salvation of God, for light is sown for the righteous, and He will bring forth your righteousness like the light, and your judgment as the noonday. At the time appointed the end shall be. When the dogs are tired they will leave off barking, and when the Lord bids them be still, they shall not dare to move a tongue against you. You are in poverty. It is some time since you had a situation in which you could earn your dally tread. Are you a child of God? Have you learned to cast your burden upon the Lord? Then, At the time appointed the end shall be. There shall yet be deliverance for you. Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. It may be that the end you are desiring is greater usefulness, and you have been panting after this for years. You keep to your work still, for At the time appointed the end shall be. God will not suffer the faithful worker to work in vain; your labour of love shall not be in vain in the Lord. You are looking forward, some of you, to the end of your lifes battle. Life is to the genuine Christian an incessant fight. The moment we are converted the battle begins. But, glory be to God, in the time appointed the end of this warfare shall be. So, too, with the service of our lives. I think no servant of God is tired of serving his Master; we may be tired in the service, though not tired of it. It shall be all finished. The topstone of your life-work shall be brought out with shouting of Grace, grace, unto it You shall lay your crown at His feet from whom you received it, and yon shall hear him say, Well done, good and faithful servant, enter thou into the joy of thy Lord. In the time appointed the end shall be. With many a child of God life is not merely a warfare spiritually, and a work for God outwardly, but it is attended with much of suffering. Ah! I know many servants of God whose every breath seems to be a pang; their poor bodies are in such a condition that life is like protracted death. Well, weary sufferer, in the time appoint the end shall be.
III. All things are appointed, and especially these sacred and blessed ends; but remember that besides the ends ALL THE MEANS TO THE ENDS are also appointed–all that intervenes is appointed too. Balance this thought with the other. My trouble appointed! Yes, but there is an appointed portion of grace that shall sustain me under it–grace exactly according to the measure of my necessity while under the tribulation. Temptation appointed! Yes, but there is appointed extraordinary help to deliver the soul from going down into the pit, and to pluck the foot out of the net, lost by any means one sheep of Christ should be devoured by the lion of hell. Thou fearest sickness, because that may be appointed, but it is also appointed, I will make all his bed in his sickness, and that appointment carries you over the other. And now, there is nothing in this truth that can give any comfort to those who are not reconciled to God. It is a great and terrible truth to those who are not Gods friends. At the time appointed the end shall be. What a winding up awaits those who will encounter the doom of the impenitent, no tongue can describe. Why rebel against the King of Heaven? Why set up thy will against the Divine will? (C. H. Spureon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
In the last end of the indignation, i.e. that God will raise up Antiochus to execute his wrath against the Jews for their sins, and that yet there shall be an end of that
indignation; God will have the end of his intention, and the end of his execution, in all his severe providences relating to his people.
At the time appointed the end shall be: this he saith to make us wait patiently. He that believeth will not make haste.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. the last end of theindignationGod’s displeasure against the Jews for their sins.For their comfort they are told, the calamities about to come are notto be for ever. The “time” is limited (Dan 9:27;Dan 11:27; Dan 11:35;Dan 11:36; Dan 12:7;Hab 2:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said, behold, I will make thee know,…. Or, “make known unto thee” n; what he knew not, even things future: particularly
what shall be in the last end of the indignation; the indignation of God against the people of Israel, in the sore affliction and persecution of them by Antiochus, which he suffered to be; here the angel suggests that that should not remain always, but should have an end; and he would inform the prophet what should be at the close; or rather, as Noldius o renders it, “what shall be unto the last end of the indignation”; all that should come to pass from the beginning of the Persian monarchy, signified by the “ram”, quite through the Grecian monarchy, designed by the “he goat”, unto the end of the persecution by Antiochus; for, certain it is, the angel informed the prophet of more things than what concerned the last part and, closing scene of these sorrowful times; even of all the above said things, which intervened between the setting up of the Persian monarchy, and the sufferings of the Jews in the times of Antiochus; and so Aben Ezra interprets it, here
“is declared the wrath of God upon Israel in the days of wicked Greece, and in the days of Antiochus, until the Hasmonaeans cleansed the temple:”
for at the time appointed the end shall be; the end of that indignation or affliction, and so of this vision or prophecy: there was a time appointed by God for the fulfilment of the whole; and when that time was come all would be accomplished; the indignation would cease, and the persecution be at an end.
n “ego notum faciam tibi”, Piscator; “indicaturus tibi sum”, Michaelis. o Concord. Ebr. Partic. p. 180. No. 809.
Fuente: John Gill’s Exposition of the Entire Bible
Those who read the noun קף ketz, “ end, ” in the genitive case in Dan 8:17, understand in this place the word “vision” again, as if the Prophet had said, “At the time of the end there shall be a vision.” But as מועד, meveged, or moed, signifies a “time fixed and settled beforehand,” there is nothing superfluous in that method of speech; then ketz, as I have said, is properly taken for the effect itself, and it would be harsh and far-fetched to say “at the time of the end there shall be a vision,” in the, sense of the filling up of the vision. For this word expresses all which such interpreters wish it to imply. Besides, all are agreed as to the matter itself, since the angel bears witness to his being the interpreter chosen by God, who explains futurity to the Prophet. Behold, therefore, says he, I will explain to thee He here acquires confidence for himself from his office, as he had accepted the commands divinely laid upon him. And we should remark this also, since our faith will never rest or become firm unless the authority on which it is founded be fixed. As then the angel declares himself to be executing an office divinely enjoined upon him, ought we to put confidence in men who conduct themselves with rashness, and, though they assume authority in God’s name, yet have no certain and lawful calling? We may learn, then, how neither angels nor men ought to be held in such honor as to induce us to receive whatever they bring forward, unless the Almighty has appointed them to be his ministers and interpreters.
He then says, I will announce to thee what shall happen even at the end of the wrath. Without doubt, the angel asserts by this phrase the suddenness of God’s wrath. We are aware how instantaneously on the return of the people their enemies attacked them in Judea, and never ceased to inflict upon them numberless troubles. Wherefore, as soon as the Jews had returned from exile, God began to exercise them in various ways, and not without sufficient reason. Every one privately studied his own interests, but without any regard for the temple and any desire for the worship of God, and thus they were given up to avarice and caprice. They also defrauded God himself in tithes and offerings, as is evident from the prophets Malachi and Haggai. (Hag 1:12; Mal 3:8.) From that period God began to punish them, but deferred his vengeance till the time of Antiochus. The angel, therefore, calls the end of the vengeance that severer punishment which God inflicted after the people had abused his forbearance. Therefore I will teach thee, or lay before time, what shall happen at the close of the vengeance, because, says he, it shall be the time of the end. He here repeats what he had said concerning the effect of the prophecy, meaning, the fulfillment should take place at its own appointed season. We must; now notice the noun moed, because it is here opposed to our fervor and intemperance. Haste in desiring anything leads, as they say, to delay; for as soon as God bears witness to anything, we wish it to be fulfilled at the very first moment, and if he suspend its execution only a very few days, we not only wonder but cry out with vexation. God, therefore, here admonishes us by his angel that he has a settled time, and thus we are to learn to put a bridle on ourselves, and not to be rash and unseasonably hasty, according to our usual habit. We ought, then, to remember the explanation given, and perceive how the effect of the vision is shewn here, and thus it will obtain from us its just reverence. It follows: —
Fuente: Calvin’s Complete Commentary
(19) End of the indignationi.e., the revelation of Gods wrath at the end of the time of the prophecy.
At the time appointedi.e., the vision refers to the appointed time in the end.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. “Behold, I will make thee know what shall be in the latter time of the indignation: for it belongeth to the appointed time of the end” (R.V.). See note Dan 8:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 8:19. In the last end Even unto the end, or, in the latter time. Dan 8:21. The king of Grecia] Rather, the kingdom, and so at Dan 8:20. Hebrew iavan, from Javan the son of Japheth, Gen 10:2. The whole states of Greece were sometimes called Iones, and the sea which washes their borders is the Ionian sea. Yet there seems to have been a distinction made by the Hebrews between the Peloponnesian and the Ionian Greece; but Macedonia certainly belonged to the latter; and Alexander might with the greatest propriety be styled the first king of Ion, as he was the first and chief who subdued the Medo-Persic, and established the Grecian empire.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 8:19 And he said, 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].
Ver. 19. In the last end of the indignation. ] In the final end of the Greek persecution, which shall not pass the Lord’s appointed time.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the last end. Another indication of the time of the fulfillment of the vision at the time appointed, &c.
indignation = wrath [of God].
Fuente: Companion Bible Notes, Appendices and Graphics
end
Two “ends” are in view here:
(1) historically, the end of the third, or Grecian empire of Alexander out of one of the divisions of which the little horn of Dan 8:9 (Antiochus) arose;
(2) prophetically, the end of the times of the Gentiles Luk 21:24; Rev 16:14 when the “little horn” of Dan 7:8; Dan 7:24-26 the Beast, will arise–Daniel’s final time of the end. (See Scofield “Dan 12:4”).
Fuente: Scofield Reference Bible Notes
I will: Dan 8:15-17, Rev 1:1
the last: Dan 8:17, Dan 8:23, Dan 9:26, Dan 9:27, Dan 11:27, Dan 11:35, Dan 11:36, Dan 12:7, Dan 12:8, Hab 2:3, Rev 10:7, Rev 11:18, Rev 15:1, Rev 17:17
Reciprocal: 1Ki 19:5 – an angel Dan 7:17 – great Dan 7:28 – the end Dan 11:29 – time Rev 14:7 – hour
Fuente: The Treasury of Scripture Knowledge
Dan 8:19. Last end means the same as time of the end, explained by the comments on verse 17. However, there is a more specific item added to the prediction as to the date and that is, end of the indignation. The vision ended at the final downfall and death of Antiochus, whose wicked conduct provoked the indignation of God.
Fuente: Combined Bible Commentary
8:19 And he said, Behold, I will make thee know what shall be in the last {e} end of the indignation: for at the time appointed the end [shall be].
(e) Meaning that great rage which Antiochus would show against the Church.
Fuente: Geneva Bible Notes
Gabriel clarified that what he was going to explain dealt with "the final period of the indignation" and "the appointed time of the end." Clearly this was future from Daniel’s point in history. Yet does it refer to the time of Antiochus Epiphanes exclusively, [Note: Driver, pp. 99, 121; and Young, p. 288.] or does it refer to the end times before Jesus Christ returns, [Note: G. H. Pember, The Great Prophecies of the Centuries Concerning Israel and the Gentiles, pp. 289-90; Clarence Larkin, The Book of Daniel, p. 165; and S. P. Tregelles, Remarks on the Prophetic Visions in the Book of Daniel, pp. 82-83.] or both? Most premillennial interpreters believe that it refers to both in some sense, either as a double fulfillment [Note: Louis T. Talbot, The Prophecies of Daniel, p. 143; William Kelly, Lectures on the Book of Daniel, p. 132; Nathaniel West, Daniel’s Great Prophecy, p. 103; Seiss, p. 221; Pentecost, pp. 1359; idem, Prophecy for Today, pp. 82-83; idem, Things to Come, pp. 332-34; The New Scofield . . ., p. 911; and Campbell, p. 97.] or as a type and antitype. [Note: Walvoord, Daniel . . ., pp. 196-200; and Archer, "Daniel," pp. 104-105.] To me the difference between the double fulfillment view and the type and antitype view is semantic. Both of these views see some fulfillment in Antiochus and some in the Antichrist. The conclusion that the prophecy relates to both times rests on what follows in Dan 8:23-25 and on other uses of the phrase "the end" in Daniel (Dan 9:26; Dan 11:6; Dan 11:27; Dan 11:35; Dan 11:40; Dan 11:45; Dan 12:4; Dan 12:6; Dan 12:9; Dan 12:13). Other examples of this double, or typological fulfillment, are Jesus fulfilling what was prophesied of Him-fulfilled to some degree earlier by Moses, the Israelites, and David.