4<\/strong>. The closing injunction to Daniel.<\/p>\n shut up<\/em>, &c.] The injunction is similar to that in Dan 8:26<\/span>.<\/p>\n until<\/strong> the time of the end<\/em> ] i.e. (Dan 8:17<\/span>) the time of Antiochus’ persecution, regarded from the standpoint of Daniel himself. The words are meant to explain why the visions in the book, though communicated to Daniel, were not made generally known until the time of the persecution. Cf. on Dan 8:26<\/span>; and contrast Rev 22:10<\/span>.<\/p>\n many shall run to and fro, and knowledge shall be increased<\/em> ] A famous passage, prefixed by Bacon in its Latin form ( Multi pertransibunt, et multiplex erit scientia<\/em>) to the first edition of his Novum Organum<\/em>, and interpreted by him (1. 93) as signifying that the complete exploration of the world (pertransitus mundi), which seemed to him to be then on the point of accomplishment, would coincide with great discoveries in science (augmenta scientiarum). This explanation of the words is, however, unhappily, too foreign to their context to be probable. But it must be admitted that the words are enigmatic. The verb rendered run to and fro<\/em> occurs elsewhere, Jer 5:1<\/span>, Amo 8:12<\/span> (of literal movement hither and thither); Zec 4:10 , 2Ch 16:9<\/span> (of Jehovah’s eyes, present in every part of the earth); and the sense generally given to the passage is that many will<\/em> then run to and fro<\/em> in the book, i.e. diligently explore and study it, and<\/em> so the knowledge<\/em> of God’s providential purposes, to be obtained from it, how, for instance, He tries, but at the same time rewards, His own faithful servants, and how the course of human history leads ultimately to the establishment of His kingdom, will be increased<\/em>.<\/p>\n The text, it must be owned, is open to suspicion. Prof. Bevan making a slight change ( for ), in a sense suggested by the LXX., obtains the rendering ‘many shall run to and fro (viz. in distraction), and evils<\/em> (calamities) shall be increased,’ i.e. the revelation is to remain concealed, because there is to ensue a long period of commotion and distress. For the thought of the emended clause, he compares 1M<\/span>a 1:9<\/span> (of the wars and other troubles brought upon the world by the Seleucidae and the Ptolemies) ‘and they multiplied evils<\/em> in the earth.’<\/p>\n But thou, O Daniel, shut up the words – <\/B>To wit, by sealing them up, or by closing the book, and writing no more in it. The meaning is, that all has been communicated which it was intended to communicate. The angel had no more to say, and the volume might be sealed up.<\/P> And seal the book – <\/B>This would seem to have been not an unusual custom in closing a prophecy, either by affixing a seal to it that should be designed to confirm it as the prophets work – as we seal a deed, a will, or a contract; or to secure the volume, as we seal a letter. Compare the notes at Dan 8:26<\/span>; Isa 8:16<\/span>.<\/P> Even to the time of the end – <\/B>That is, the period when all these things shall be accomplished. Then<\/P> (a) the truth of the prediction now carefully sealed up will be seen and acknowledged;<\/P> (b) and then, also, it may be expected that there will be clearer knowledge on all these subjects, for the facts will throw increased light on the meaning and the bearing of the predictions.<\/P> Many shall run to and fro – <\/B>Shall pass up and down in the world, or shall go from place to place. The reference is clearly to those who should thus go to impart knowledge; to give information; to call the attention of men to great and important matters. The language is applicable to any methods of imparting important knowledge, and it refers to a time when this would be the characteristic of the age. There is nothing else to which it can be so well applied as to the labors of Christian missionaries, and ministers of the gospel, and others who, in the cause of Christian truth, go about to rouse the attention of men to the great subjects of religion; and the natural application of the language is to refer it to the times when the gospel would be preached to the world at large.<\/P> And knowledge shall be increased – <\/B>To wit, by this method. The angel seems to mean that in this way there would be an advance in knowledge on all the subjects of religion, and particularly on the points to which he had referred. This would be one of the characteristics of these times, and this would be the means by which it would be accomplished. Our own age has furnished a good illustration of the meaning of this language, and it will be still more fully and strikingly illustrated as the time approaches when the knowledge of the Lord shall fill the whole world.<\/P> Having thus gone through with an exposition of these, the closing words of the vision Dan 12:1-4<\/span>, it seems proper that we should endeavor to ascertain the meaning of the angel in what is here said, and the bearing of this more particularly on what he had said before. With this view, therefore, several remarks may be made here.<\/P> (1) it seems clear that there was in some respects, and for some purpose, a primary reference to Antiochus, and to the fact that in his times there would be a great rousing up of the friends of God and of religion, as if from their graves.<\/P> (a) The connection demands it. If the close of the last chapter refers to Antiochus, then it cannot be denied that this does also, for it is introduced in immediate connection with that, and as referring to that time: And at that time.<\/P> (b) The facts referred to would require the same interpretation. Thus it is said that it would be a time of trouble, such as there had never been since the nation existed – a state of things which clearly refers to the calamities which would be brought upon them by the persecutions of Antiochus Epiphanes.<\/P> (c) This interpretation seems to be in accordance with the purpose of the angel to give the assurance that these troubles would come to an end, and that in the time of the greatest calamity, when everything seemed tending to ruin, God would interpose, and would secure the people, and would cause his own worship to be restored. Porphyry then, it appears to me, was so far right as to apply this to the times of Antiochus, and to the events that occurred under the Maccabees. Then, says he, those who, as it were, sleep in the dust of the earth, and are pressed down with the weight of evils, and, as it were, hid in sepulchres of misery, shall rise from the dust of the earth to unexpected victory, and shall raise their heads from the ground the observers of the law rising to everlasting life, and the violators of it to eternal shame. He also refers to the history, in which it is said that, in the times of the persecutions, many of the Jews fled to the desert, and hid themselves in caves and caverns, and that after the victories of the Maccabees they came forth, and that this was metaphorically (<\/SPAN><\/span> metaphorikos<\/I>) called a resurrection of the dead. – Jerome, in loc<\/I>. According to this interpretation, the meaning would be, that there would be a general uprising of the people; a general arousing of them from their lethargy, or summoning them from their retreats and hiding-places, as if the dead, good and bad, should arise from their dust.<\/P> (2) This language, however, is derived from the doctrine of the literal resurrection of the dead. It implies the belief of that doctrine. It is such language as would be used only where that doctrine was known and believed. It would convey no proper idea unless it were known and believed. The passage, then, may be adduced as full proof that the doctrine of the resurrection of the dead, both of the just and the unjust, was understood and believed in the time of Daniel. No one can reasonably doubt this. Such language is met used in countries where the doctrine of the resurrection of the dead is not believed, and where used, as it is in Christian lands, is full proof, even when employed for illustration, that the doctrine of the resurrection is a common article of belief. Compare the notes at Isa 26:19<\/span>. This language is not found in the Greek and Latin classic writers; nor in pagan writings in modern times; nor is it found in the earlier Hebrew Scriptures; nor is it used by infidels even for illustration; and the proof, therefore, is clear that as employed in the time of Daniel the doctrine of the resurrection of the dead was known and believed. If so, it marks an important fact in the progress of theological opinion and knowledge in his times. How it came to be known is not intimated here, nor explained elsewhere, but of the fact no one can have any reasonable doubt. Even now, so clear and accurate is the language, that if we wish to express the doctrine of the resurrection of the dead, we cannot do it better than by employing the language of the angel in addressing Daniel. (See Editors Preface to volume on Job.)<\/P> (3) The full meaning of the language is not met by the events that occurred in the times of the Maccabees. As figurative, or, as Porphyry says, metaphorical, it might be used to describe those events. But what then occurred would not come up to the proper and complete meaning of the prediction. That is, if nothing more was intended, we should feel that the event fell far short of the full import of the language; of the ideas which it was fitted to convey; and of the hopes which it was adapted to inspire. If that was all, then this lofty language would not have been used. There was nothing in the facts that adequately corresponded with it. In the obvious and literal sense, there was nothing which could be called a resurrection to everlasting life; nothing that could be called an awaking to everlasting shame and contempt. There was nothing which would justify literally the language they shall shine as the brightness of the firmament, and as the stars forever and ever. The language naturally has a higher signification than this, and even when employed for illustration, that higher signification should be recognized and would be suggested to the mind.<\/P> (4) The passage looks onward to a higher and more important event than any that occurred in the times of the Maccabees – to the general resurrection of the dead, of the just and the unjust, and to the final glory of the righteous. The order of thought in the mind of the angel would seem to have been this: he designed primarily to furnish to Daniel an assurance that deliverance would come ill the time of the severe troubles which were to overwhelm the nation, and that the nation would ultimately be safe. In doing this his mind almost unconsciously glanced forward to a final deliverance from death and the grave, and he expressed the thought which he designed to convey in the well-known and familiar language used to describe the resurrection. Commencing the description in this manner, by the laws of prophetic suggestion (compare the Introduction to Isaiah, Section 7.), the mind finally rested on the ultimate event, and what began with the deliverance in the times of the Maccabees, ended in the full contemplation of the resurrection of the dead, and the scenes beyond the last judgment.<\/P> (5) If it be asked what would be the pertinency or the propriety of this language, if this be the correct interpretation, or what would be its bearing on the design of the angel, it may be replied:<\/P> (a) that the assurance was in this way conveyed that these troubles under Antiochus would cease – an assurance as definite and distinct as though all that was said had been confined to that;<\/P> (b) that a much more important, and more cheering general truth was thus brought to view, that ultimately the people of God would emerge from all trouble, and would stand before God in glory – a truth of great value then, and at all times;<\/P> (c) that this truth was of so universal a nature that it might be applied in all times of trouble – that when the church was assailed; when the people of God were persecuted; when they were driven away from their temples of worship, and when the rites of religion were suspended; when the zeal of many should grow cold, and the pious should be disheartened, they might look on to brighter times. There was to be an end of all these troubles. There was to be a winding up of these affairs. All the dead were to be raised from their graves, the good and the bad, and thus the righteous would triumph, and would shine like the brightness of the firmament, and the wicked would be overwhelmed with shame and contempt.<\/P> (6) from all this it follows that this passage may be used to prove the doctrine of the resurrection of the dead, and the doctrine of eternal retribution. Not, indeed, the primary thing in the use of the language as applied by the angel, it is, nevertheless, based on the truth and the belief of these doctrines, and the mind of the angel ultimately rested on these great truths as adapted to awe the wicked, and to give consolation to the people of God in times of trouble. Thus Daniel was directed to some of the most glorious truths that would be established and inculcated by the coming of the Messiah, and long before he appeared had a glimpse of the great doctrine which he came to teach respecting the ultimate destiny of man.<\/P> <\/p>\n Dan 12:4<\/span><\/p>\n Many shall run to and fro, and knowledge shall be increased.<\/em><\/p>\n<\/p>\n Capital and Labour<\/strong><\/p>\n One of the most striking features of the history of the race has been the want of continuity or conformity in the progress of mankind. Nations have apparently shot up as toadstools do, in a night, and perished like them. Now and then a single nation has made an era. The Jewish people developed a great moral power. They were not preeminently a moral people; yet they gave birth to great natures that understood and gave form and expression to those moralities which have become the common proper of all the people of the earth, and that is about all they did. Faulty in a thousand things, they were employed simply to develop one single element–one letter of that sentence which shall spell final Christian civilisation. Then they subsided, but their work was garnered. The Grecian civilisation developed the intellectual, but in the direction of philosophy and art–not in the direction of domesticity. They had not moral power enough to cohere and maintain a permanent government. Then came the Roman civilisation. It developed itself in engineering; in the science of government pre-eminently. Its literature was a pale reflection of the Grecian. Then came the worlds great plumber; and when mankind aroused out of this, they began that career of knowledge of which our text speaks. It is my purpose to show that it is that the spread of knowledge–real knowledge–among the whole of the peoples of different nations, is bringing forth fruit. The transcendent advance of intellect seems to be confined to the Western world. Still the Orient slumbers. In all previous developments the knowledge that was developed resided in the top of society. It caught only the philosophers, the men of genius, the educated men, the commercialists, the natural rulers of mankind; for where intelligence is, there rule will be. The people were yet left in deep darkness, and were held in contempt. Modern intelligence, unlike any that has preceded it, has neither been provincial nor class intelligence. The causes that have been operating are obvious, by which knowledge that begins at the top penetrates clear to the bottom. The progress of knowledge in science has been astounding. The Beconian philosophy is bearing fruit everywhere. All the more elemental sciences have sprung into existence within one hundred years–I mean, with anything like florescence and fruit. The two great discoveries that underlie or direct almost all others are evolution and the persistence of force. All knowledge has, taken on, or has tended to take on, a practical form. Plato, and the Platonic school, are tainted with the heresy that knowledge should be possessed simply for the love of knowledge, and that a man who wants knowledge for the sake of doing something with it is vulgar. The Baconian philosophy has revolutionised that. The knowledge that is diffusing itself through the world, and infusing the under classes of mankind, is largely concerned, with scientific inductions, and with the realisation of scientific discoveries in the industries: of the world. All knowledge has taken on a practical application, and thus it has aroused and educated the working men of the world. Great Britain may be called an empire of machines. It has been a great benefit, but at the same time it is more or less an injury. Putting machines against men is a dangerous operation. One machine will do more than thirty men. To a large extent machinery is working against opportunities. There has been a steady setting in from the individual industry toward the gigantic machine industry of the land. Where machinery is largely employed, it is generally because capital has organised itself. Where you concentrate capitalists into manufacturers you increase the producing power of material, and diminish the diffusing industry of individuals throughout, the community. You improve goods and deteriorate men. Organised capital is itself a tremendous element of civilisation; but organised capital has not yet learned the gospel. It is capital that is protected–not the working man. It is not my purpose here to enter into any criticism of the rude methods of the workmen who have combined for a greater advantage. I simply consider the effect of growing intelligence upon the conditions of industry and social life in the civilised nations of the earth. It is said that a little knowledge is dangerous. I say there is nothing more dangerous than blindness; an ignorant man is a blind man. Every step of knowledge that a man can get is so much guaranteed that he will be more virtuous and more patriotic Patience, then, Hope,Courage, Justice–these should be our watchwords. We can see partial, imperfect, fulfilments, and can wait. We shall see the fulfilment of the designs of God. Society will grade itself. But there will be a just distribution of influences and results, and there will be peace and good fellowship. (Henry Ward Beecher<\/em>.)<\/p>\n<\/p>\n Science, the Intellectual Gospel<\/strong><\/p>\n It is not necessary to decide to what period of the worlds history the text has reference. There have been several crises in human affairs at which it has found at least a partial fulfilment. We may apply the prediction to our Own age with the fullest propriety. There was never so much going and coming, and never so vast a growth of knowledge. Deal with that special form of Knowledge which is called science. Science may be described as the knowledge of nature reduced to system. It examines facts, arranges or classifies them, and tries to detect their hidden law. Science is a fact of modern growth. It has sprung forth full armed in these latter days. The world of Greece and Rome was wonderful in its way, but it had no science, in our modern sense of the word. Science dates very much from Bacon. Not entirely. There were other men of science before him. And science has grown wonderfully. It has amazingly enriched human life. It has quickened, too, all the neutral powers. What is there that we do not tabulate and catalogue? To this progress of science we can make no objection. People who object against science in reality do not know what they mean. Whats the use of screaming at the calm facts of creation? said the wise American. If fact is on one side, and our dislikes or prejudices, or narrow theories, are on the other, it requires no prophet to tell which shall win. For fact proves itself. I do not admit that there is any inconsistency or opposition between religion and science. They may look at the same facts from different points of view. Yet, though perfectly at one, science and religion are not quite the same thing. Science is related to religion as one sister is to another. There are many questions of which you can scarcely tell whether they are properly scientific or religious. Yet religion is more than science. You may be steeped up to the lips and the eyes in science, and be without religion altogether. Science has a message which, as far as it goes, is a true gospel, a real good news. It promises a great increase of human convenience and comfort. The world is not nearly so pleasant a place to live in as it might be. It promises to give us subjects of thought and investigation which will add greatly to the interest of life. And nobly is the promise fulfilled. It promises a vast enlargement of our view of the world. It will widen the boundaries of thought as to the facts of this wonderful universe; by revealing both the infinitely little and the infinitely great. It promises a great amelioration of our social arrangements. I accept to the full the gospel of science. But no science can fill the place of the Saviour. Science is only for time; it has no gospel as to eternity. Science has no gospel for the sinful and suffering millions. Science has no power of moral inspiration, no spiritual force which can lift the soul of a tempted, sinful man to goodness, holiness, purity. Do not oppose science, but go beyond science, enter the spiritual world. Draw near to God and to His Christ, and then, when knowledge shall vanish away, you may be found doing the will of God, and so may abide for ever. (J<\/em>. F<\/em>. Stevenson, LL<\/em>.D<\/em>.)<\/p>\n<\/p>\n Results of the Exploring Spirit of the Age<\/strong><\/p>\n One of the most remarkable characteristics in these late times is a moving, roving disposition of mankind. A very great proportion of human beings are seen actuated by a restless impulse to go hither and thither. Impatience of the sameness of life, business, friendship, curiosity, the spirit of enterprise, religious zeal, are carrying multitudes in all directions. This consequence has necessarily followed–a very great increase of knowledge. We are not to regard this as wholly an improvement in the character of these our times. How many do it from no motive of seeking wisdom, or solid good of any kind! Some seem to run to and fro for the very purpose of attracting into themselves all the diversified vices and vanities anywhere to be found. A strong magnetism for the attrition of all congenial evil. But turn to the more favourable view of the subject. There has resulted a vast increase of knowledge, which may be of immense value and instruction. <\/p>\n 1. <\/strong>Knowledge of the natural world, the whole order of nature on this globe. <\/p>\n 2. <\/strong>The remains and monuments of ancient times. We have now a much more comprehensive information of the actual state and quality of the human race. We find that man is everywhere the same; but the human nature is miserably and horribly perverted and depraved. <\/p>\n 3. <\/strong>Every extension of our geographical knowledge has enlarged and aggravated the hideous account of what we are to call religion among the human race. All this displays what man is. His reason is as perverted as his moral dispositions. <\/p>\n 4. <\/strong>Knowledge reveals the sameness in all parts of the world of the operation in the mind of the converting Christian truth. Our increasing knowledge of this wide world should reader us more fit to live to good purpose in it, and at length to leave it. (The Evangelist<\/em>.)<\/p>\n<\/p>\n The Spread of Knowledge and Scientific Discovery<\/strong><\/p>\n These words bring before us a great increase of knowledge as one main feature of the last times announced to us in the close of this remarkable prophecy. <\/p>\n 1. <\/strong>What is meant by the time of the end? The last times, in contrast to some earlier period. It may apply to three periods. <\/p>\n (1)<\/strong> All the times of the Christian dispensation. The meaning of the prophecy was not to be understood until the Messiah had appeared, and the light of the Gospel had begun to dawn. Until then they must be content to wait. The days of the apostles, when the Christian dispensation began, were, compared with former ages, a time of great social intercourse and large increase of knowledge. It was an age of remarkable civilization; the knowledge of natural science was greatly increased. <\/p>\n (2)<\/strong> The later times of the Christian dispensation; eminently to the period of the great and blessed Reformation. The times of the Reformation were marked by the two features which are mentioned in the text–Many shall run to and fro, and knowledge shall be increased. <\/p>\n (3)<\/strong> The times in which we are now living, that period of the worlds history which commenced with the outbreak of the flint French Revolution, and reaches to the present hour. <\/p>\n 1. <\/strong>The means of intercourse were never so abundant as in the present age. It is marked above all others for multiplying the means of rapid communication. The motives for intercourse have been increased in the same proportion. The whole world has been thrown open to our researches. The Colonial empire of our own country is a remarkable feature of the present age. The whole earth is in a manner at our feet, and thus there is a political necessity for our people to be in rapid intercourse with all the countries on the face of the globe. These two things have completely changed the whole character of the age in which we live. The inspired prediction also says, knowledge shall be increased. <\/p>\n 1. <\/strong>Natural knowledge shall be increased. This seems necessarily to be implied. True, there was some increase of knowledge in the Augustan age. In the days when the Gospel was first preached there were discoveries in science and art of no mean importance. There was a great increase in natural knowledge in the time of the Reformation, when printing and gunpowder, and the telescope and microscope, were first invented. But of all ages, beyond all comparison, Our own age is that in which natural knowledge has been most increased. Look at the grand compartments of human science, and see what an immense development every one of them has received. <\/p>\n (1)<\/strong> The science of the heavens. <\/p>\n (2)<\/strong> Of the earth. <\/p>\n (3)<\/strong> The elements which compose both earth and the heavens. <\/p>\n The words also apply to historical science, the knowledge of the worlds history, including natural knowledge, political knowledge, spiritual or Christian knowledge. Such is the wonderful fact spread before our eyes, what practical lessons then may be gathered from the words of the text? <\/p>\n (1)<\/strong> The wonderful nature of Gods foreknowledge. <\/p>\n (2)<\/strong> The value of Divine truth, and of an insight into the prophecies of the Word of God. <\/p>\n (3)<\/strong> The wonderful and impressive character of the times in which we live. <\/p>\n We are in the midst of wonderful events already past, the precursors of something still more wonderful and glorious, the coming of Christ, and the establishment of that Kingdom which is righteousness, and peace, and joy in the Holy Ghost. (T. R. <\/em>Birks, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n The Advancement of Knowledge, the Fulfilment of Prophecy<\/strong><\/p>\n These words lie in the very midst of a portion of Daniels prophecy, which reiterates the glories of the Saviours triumph over sin and Satan, and which proclaims the ineffable blessedness of the redeemed, as participating in the victory of the Lord God Omnipotent, who shall then reign, His name being one, and His people one. <\/p>\n 1. <\/strong>Many shall run to and fro. At the time when the prophet uttered these words, the intercourse between men and nations was circumscribed to an extent, of which we, in these modern days, can have no conception. With Greece and Rome, as civilization advanced, the change became more marked and definite. Long after Christianity had prevailed, the transit from country to country was confined to the magnates of the earth. Who that estimates aright these times can fail to perceive that the literal accomplishment of Daniels prophecy has begun? The untravelled man is now the exception to the rest of his fellows. <\/p>\n 2. <\/strong>Knowledge shall be increased. Much of the knowledge which now prevails upon comparatively indifferent subjects was enjoyed by the ancients, and made the subject of their ardent inquiry. Few in the present day are capable of closer reasoning than the learned of Greece and Rome; in literature they were certainly our equals, if not our superiors, and in their writings, still extant, we trace talents of the most transcendent order. But in all these instances, knowledge was confined to the few. And, after all, what was the knowledge even these possessed? It was of the earth, earthy; it was circumscribed and bounded by the trammels of time; it soared no higher than the sensual and the intellectual; it elevated no one to a perfect acquaintance with himself; it taught not the attributes of the one true God. The truths of the Gospel had to struggle for acceptance up to the fifteenth century. Since then the prophecy of Daniel has been remarkably fulfilled. While knowledge is increasing upon the earth, it ought not to be forgotten that God uses men as instruments for its diffusion. (John Edmond Cox, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n The Missionary Movement of the Age<\/strong><\/p>\n An Ever-growing Argument for Evangelism<\/strong><\/p>\n Our age realises the scene here predicted. This generation is pre-eminently migratory; men are everywhere on the move; a restless impulse has seized the world; and the fixed habits which bound our ancestors to their hearth are giving way. Different principles stimulate men in this incessant migration. The intellectual result of all these intermigrations is knowledge. Knowledge increases as men journey to distances and mingle with foreigners. Their knowledge of the physical world increases. Their knowledge of man increases. I shall use this necessary augmentation of knowledge as an argument for the necessity of propagating the Gospel. <\/p>\n 1. <\/strong>Mere knowledge effects no radical change in the great principles of human character. The sources of all action are in the heart. Our likes and dislikes are our controlling impulses. Now does secular knowledge change the heart? Does it make a dishonest man honest, a selfish man generous, and a sensual man spiritual? Let the history of intelligent nations answer. Greece, Rome. Knowledge may induce and qualify a man to act out the evil principles of his heart in a more refined and less offensive manner. But you may multiply schools on every hand, fill the nation with secular knowledge, and still the springs of morals may remain as polluted as ever. Nothing but the Gospel can act upon the heart. <\/p>\n 2. <\/strong>The more knowledge, the greater will be the power for evil. As the world grows in knowledge, it grows in power to trample upon the laws of God, to poison the fountains of influence, and to rebel against the interest of the universe. The power of the Devil is the power of knowledge. <\/p>\n 3. <\/strong>The more knowledge, the larger the amount of responsibility. Here, then, is my argument. If secular knowledge is destined to increase, if this knowledge has not the power to change the heart, whilst it increases mans power to do evil, and enhances his responsibility, ought not our earnestness in the propagation of the Gospel to rise with the increase of general intelligence? <\/p>\n 1. <\/strong>The more intelligent a man is the more evidence he will have to convince him of the truth of the Gospel. <\/p>\n 2. <\/strong>The more illustrations he will have of the power of the Gospel. <\/p>\n 3. <\/strong>The more indications he will see for the necessity of the Gospel. <\/p>\n 4. <\/strong>The more fitted he will be to appreciate the discoveries of the Gospel. The more knowledge he has, the better will he be able to appreciate the wisdom of the scheme, the righteousness of the claims, and the adaptation of the provisions of the Gospel. <\/p>\n (1)<\/strong> The character of the Gospel encourages this impression. <\/p>\n (2)<\/strong> The effects of missionary labour encourage the impression. <\/p>\n (3)<\/strong> The example of the first ministers of Christianity. They selected the most enlightened and influential parts of the world for their spheres of labour. From this subject we may learn the glory of the Gospel, and our encouragement to diffuse it. (Homilist<\/em>.)<\/p>\n<\/p>\n Knowledge Increased by Many Running To and Fro<\/strong><\/p>\n 1. <\/strong>The faculty which man has for acquiring knowledge forms the most obvious distinction of our species. <\/p>\n 2. <\/strong>It is to the credit of the Christian religion that it is founded on knowledge. <\/p>\n 3. <\/strong>The knowledge of God shall be increased. God is partially known by His works, but fully described in His Word. Experimental knowledge is necessary. This will lead us to love God; it will produce confidence in Him, and also obedience. <\/p>\n 4. <\/strong>The knowledge of God will lead to the acquisition of useful knowledge of every kind. Religion enlarges the mind, illuminates the understanding, rectifies the judgment, and teaches men to think more clearly and more comprehensively on subjects of general science. <\/p>\n 1. <\/strong>The number of gospel ministers. In some periods of the world the advocates of truth have been reduced to a very small number; now they are many. <\/p>\n 2. <\/strong>The prompt activity of ministers. Preaching is figured to us as running. <\/p>\n 3. <\/strong>The sphere of ministers operation. The world. Inferences: <\/p>\n (1)<\/strong> The great end of public preaching is to increase knowledge. <\/p>\n (2)<\/strong> How careful and diligent should ministers be in acquiring knowledge. (Sketches of Four Hundred Sermons<\/em>.)<\/p>\n Verse 4<\/span>. Shut up the words, and seal the book<\/B><\/I>] When a prophet received a prediction concerning what was at a considerable distance of time, he shut his book, did not communicate his revelation for some time after. This Daniel was commanded to do, Da 8:26<\/span>. See also Isa 29:10-11<\/span>; Re 22:10<\/span>. Among the ancients, those were said to seal<\/I>, who in the course of their reading stamped the places of which they were yet doubtful<\/I>, in order to keep them in memory, that they might refer to then; again, as not yet fully understood. This custom Salmasius<\/I>, in his book De modo Usurarum<\/I>, p. 446, proves from Hesychius<\/I>.<\/P> <\/P> Many shall run to and fro<\/B><\/I>] Many shall endeavour to search out<\/I> the sense; and knowledge shall be increased<\/I> by these means; though the meaning shall not be fully<\/I> known till the events take place: THEN the seal shall be broken, and the sense become plain. This seems to be the meaning of this verse, though another has been put on it, viz., “Many shall run to and fro preaching the Gospel of Christ, and therefore religious knowledge and true wisdom shall be increased.” This is true in itself; but it is not the meaning of the prophet’s words.<\/P> <\/p>\n Shut up the words, and seal the book, even to the time of the end: by these words the angel doth not forbid all knowledge of the things here foretold, for <\/P> whatsoever is written is written for our learning; but the meaning is, <\/P> 1. That Daniel must take notice of the special favour of God to him to make so great discoveries of the Divine secrets. <\/P> 2. That they were intrusted with him to see the force and fruit of his humiliation and fervent prayer. <\/P> 3. That he should support, and lay up these things for the support of the godly in their future deep afflictions. <\/P> 4. That God would never utterly forsake his people, though their sins justly provoked his heavy hand upon them. <\/P> 5. That these things be kept from the profane, who would make an evil use of them. <\/P> 6. The book was commanded to be sealed, because it would be long ere the words would be all fulfilled, whereas those that were shortly to be fulfilled were forbidden to be sealed: see 2Ch 21:12<\/span>; Isa 8:16<\/span>; Rev 22:10<\/span>. Many shall run to and fro; they shall diligently inquire and search these prophecies concerning the fates of the church, and shall see and admire both the prescience and providence of God concerning things to come; they shall know signs of the times, and wait upon God in the way of his judgments: see Psa 77:5-7<\/span>; Isa 26:8<\/span>; 1Pe 1:10-12<\/span>. The miserable Jews pervert this scripture, and forbid the people by dire threatenings to calculate times, namely, lest they find thereby that Jesus Christ is the true Messiah. Thus are they wilfully and judicially blinded, Act 28:26<\/span>; Rom 11:8<\/span>. And knowledge shall be increased; he means chiefly in gospel times, which came by the preaching of Christ and searching the Scriptures about it. <\/P> <\/p>\n 4. shut up . . . seal the book<\/B>John,on the contrary, is told (Re22:10<\/span>) not to seal his visions. Daniel’s prophecy refers to adistant<\/I> time, and is therefore obscure for the immediatefuture, whereas John’s was to be speedily<\/I> fulfilled (Rev 1:1<\/span>;Rev 1:3<\/span>; Rev 22:6<\/span>).Israel,<\/I> to whom Daniel prophesied after the captivity, withpremature zeal sought after signs of the predicted period: Daniel’sprophecy was designed to restrain this. The Gentile<\/I> Church, onthe contrary, for whom John wrote, needs to be impressed with theshortness of the period, as it is, owing to its Gentile origin, aptto conform to the world, and to forget the coming of the Lord(compare Mat 25:13<\/span>; Mat 25:19<\/span>;Mar 13:32-37<\/span>; 2Pe 3:8<\/span>;2Pe 3:12<\/span>; Rev 22:20<\/span>).<\/P> run to and fro<\/B>notreferring to the modern rapidity of locomotion, as some think, nor toChristian missionaries going about to preach the Gospel to the worldat large [BARNES], whichthe context scarcely admits; but, whereas now but few care for thisprophecy of God, “at the time of the end,” that is, nearits fulfilment, “many shall run to and fro,” that is,scrutinize it, running through every page. Compare Hab2:2<\/span> [CALVIN]: it isthereby that “the<\/I> knowledge (namely, of God’s purposes asrevealed in prophecy) shall be increased.” This is probablybeing now fulfilled.<\/P><\/p>\n But thou, O Daniel, shut up the words<\/strong>,…. Of the book, in which he had wrote the visions and prophecies delivered to him: this he is bid to “shut up”, to keep it from the common and profane people, who would only burlesque it; and to keep it to himself, as a peculiar treasure committed to his care; and though it was not kept from the saints and people of God, from their reading it, yet he was not to interpret and explain it to them; it was to remain a secret until the time of its accomplishment was come, or, however, near at hand; so that this denotes the obscurity of the prophecy, and the great difficulty of understanding it; it being like a book that is shut and sealed, as follows, see Re 5:1<\/span>:<\/p>\n and seal the book, even to the time of the end<\/strong>; till the time comes appointed for the fulfilment of it, which shows that it reached to times at a great distance; that till these times were come, or near, it would be as a sealed book, and yet the accomplishment of it would be sure and certain, as what is sealed is:<\/p>\n many shall run to and fro, and knowledge shall be increased<\/strong>; that is, towards the end of the time appointed, many persons will be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get knowledge of them; will read and study the Scriptures, and meditate on them; compare one passage with another; spiritual things with spiritual, in order to obtain the mind of Christ; will peruse carefully the writings of such who have gone before them, who have attempted anything of this kind; and will go far and near to converse with persons that have any understanding of such things: and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased; and things will appear plainer the nearer the accomplishment of them is; and especially when accomplished, when prophecy and facts can be compared together: and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelic truths and doctrines, will be abundantly enlarged at this time; and the earth will be filled and covered with it, as the sea with its waters; see Isa 11:9<\/span>.<\/p>\n The Close of the Revelation of God and of the Book<\/p>\n As the revelation in Daniel 8 closes with the direction, “Wherefore shut thou up the vision” (Dan 8:26<\/span>), so this before us closes with the command (Dan 12:4<\/span>), “But thou Daniel shut up these words;” and as in the former case denotes the vision interpreted to him by the angel, so here can only be the announcements of the angel, Daniel 11:2-12:3, along with the preceding appearance, Daniel 10:2-11:1, thus only the revelation designated as , Dan 10:1<\/span>. Accordingly, also, is obviously to be interpreted in the meaning illustrated and defended under Dan 8:25<\/span>, to shut up<\/em> in the sense of guarding; and thus also , to seal. Thus all the objections against this command are set aside which Hitzig has derived from the sealing, which he understands of the sealing up of the book, so that he may thereby cast doubt on the genuineness of the book.<\/p>\n It is disputed whether is only the last revelation, Daniel 10-12 (Hvernick, v. Leng., Maurer, Kran.), or the whole book (Bertholdt, Hitzig, Auberlen, Kliefoth). That might designate a short connected portion, a single prophecy, is placed beyond a doubt by Nah 1:1<\/span>; Jer 51:63<\/span>. The parallelism of the members of the passage also appears to favour the opinion that stands in the same meaning as . But this appearance amounts to a valid argument only under the supposition that the last revelation stands unconnected with the revelations going before. But since this is not the case, much rather the revelation of these chapters is not only in point of time the last which Daniel received, but also forms the essential conclusion of all earlier revelations, then the expression used of the sealing of this last revelation refers plainly to the sealing of the whole book. This supposition is unopposed. That the writing down of the prophecy is not commanded to Daniel, cannot be objected against. As this is here and in Dan 8:26<\/span> presupposed as a matter of course, for the receiving of a revelation without committing it to writing is not practicable, so we may without hesitation suppose that Daniel wrote down all the earlier visions and revelations as soon as he received them, so that with the writing down of the last of them the whole book was completed. For these reasons we understand by the whole book. For, as Kliefoth rightly remarks, the angel will close, Dan 12:4<\/span>, the last revelation, and along with it the whole prophetical work of Daniel, and dismiss him from his prophetical office, as he afterwards, Dan 12:13<\/span>, does, after he has given him, Dan 12:5-12<\/span>, 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 time of the end. Cf. Dan 8:26<\/span>, 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 <\/em>, down to which the revelation reaches, in harmony with the contents of Daniel 11:40-12:3, which comprehend the events of the time of the end.<\/p>\n The two clauses of Dan 12:4<\/span><\/em> are differently explained. The interpretation of J. D. Michaelis, “Many shall indeed go astray, but on the other side also the knowledge shall be great,” is verbally just as untenable as that of Hvernick, “Many shall wander about, i.e., in the consciousness of their misery, strive after salvation, knowledge.” For signifies neither to go astray ( errare <\/em>) nor to wander about, but only to go to and fro, to pass through a land, in order to seek out or search, to go about spying (Zec 4:10<\/span>, of the eyes of God; Eze 27:8<\/span>, Eze 27:26<\/span>, to row). From these renderings there arises for this passage before us the meaning, to search through, to examine, a book; not merely to “read industriously” (Hitzig, Ewald), but thoroughly to search into it (Gesenius). The words do not supply the reason for the command to seal, but they state the object of the sealing, and are not (with many interpreters) to be referred merely to the time of the end, that then for the first time many shall search therein and find great knowledge. This limiting of their import is connected with the inaccurate interpretation of the sealing as a figure either of the incomprehensibility of the prophecy or of the secrecy of the writing, and is set aside with the correct interpretation of this figure. If Daniel, therefore, must only place the prophecy securely that it may continue to the time of the end, the sealing thus does not exclude the use of it in transcriptions, then there exists no reason for thinking that the searching into it will take place only for the first time in the end. The words are not connected with the preceding by any particle or definition of time, whereby they should be limited to . To this is to be added, that this revelation, according to the express explanation of the angel (Dan 10:14<\/span>), refers to all that shall be experienced by the people of Daniel from the time of Cyrus to the time of the end. If, then, it must remain sealed or not understood till the time of the end, it must have lain unused and useless for centuries, while it was given for the very purpose of reflecting light on the ways of God for the pious in all times, and of imparting consolation amid their tribulations to those who continued stedfast in their fidelity. In order to serve these purposes it must be accessible at all times, so that they might be able to search into it, to judge events by it and to strengthen their faith. Kliefoth therefore is right in his thus interpreting the whole passage: “Daniel must place in security the prophecies he has received until the time of the end, so that through all times many men may be able to read them and gain understanding (better: obtain knowledge) from them.” is the knowledge of the ways of the Lord with His people, which confirms them in their fidelity towards God.<\/p>\n GOD’S FINAL MESSAGE TO DANIEL<\/strong><\/p>\n Verses 4-13:<\/strong><\/p>\n Verse 4 recounts <\/strong>the beginning of the final message this informing angel (Gabriel) had brought to Dan 9:20-22<\/span>; Dan 10:5<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> THE PREDICTION ITSELF IS MOST REMARKABLE<\/strong>. Only two of the prophets were named by our Saviour in His teachings. Esaias and Daniel. Our Lord Himself exhorts His people to pay particular attention to the prophecy Daniel has given. Daniels last prophecy closes with the words of the text. <\/p>\n
II.<\/strong> THE NOTORIOUS AND STRIKING FACT WHICH CORRESPONDS IN OUR DAYS TO THIS INSPIRED PREDICTION<\/strong>. <\/p>\n
I.<\/strong> THE MISSIONARY MOVEMENT IN PROGRESS<\/strong>. The knowledge that is to be increased is to turn many to righteousness. This by imparting knowledge from Gods Word and the Gospel of Christ. This is the work, the errand, of faithful missionaries abroad, this their message to Jew and. Gentile. Wherever men are turned to Christ, they will proceed to turn with abhorrence from the love and the practice of all unrighteousness and sin. Note their number; they are many. Observe their activity; they run. They are labourers, not loiterers. The promise of the text is not confined to ministers or missionaries. All friends and servants of Christ are included. <\/p>\n
II.<\/strong> THE SUCCESS OF THE MOVEMENT<\/strong>. Knowledge shall be increased. The knowledge by which many shall be purified, etc. There shall be good success in the missionary movement faithfully made. Those sent of God shall not run in vain, nor labour in vain; though they may sometimes be discouraged. The prophecy is a promise, and like all the promises of God in Christ Jesus, it is true. (John Hambleton, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n
I.<\/strong> THE MORE SECULAR KNOWLEDGE THE WORLD HAS<\/strong>, THE MORE NEED IT HAS OF THE <\/strong>GOSPEL<\/strong>. <\/p>\n
II.<\/strong> THE MORE KNOWLEDGE THE WORLD HAS<\/strong>, THE MELEE LIKELY IS IT TO RECEIVE THE <\/strong>GOSPEL<\/strong>. We rejoice in the fact that the Gospel is suited to man in the lowest stage of development, but we contend that the more intelligent a man is the more favourable his condition for Gospel influence. <\/p>\n
I.<\/strong> AN END TO BE ACCOMPLISHED<\/strong>. Knowledge shall be increased. The prophetical parts of Scripture describe a happier state of the world than has yet been witnessed; and this shall be introduced by an increase of knowledge. <\/p>\n
II.<\/strong> MEANS USED FOR ITS ACCOMPLISHMENT<\/strong>. Many shall run to and fro. God works by agents and instruments. <\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n