{"id":22097,"date":"2022-09-24T09:20:46","date_gmt":"2022-09-24T14:20:46","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-daniel-125\/"},"modified":"2022-09-24T09:20:46","modified_gmt":"2022-09-24T14:20:46","slug":"exegetical-and-hermeneutical-commentary-of-daniel-125","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-daniel-125\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Daniel 12:5"},"content":{"rendered":"

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. <\/i><\/b><\/h3>\n

5<\/strong>. other two<\/em> ] i.e. (as we should now say) two others<\/em>, in addition, viz. to the glorious being, whom Daniel saw (Dan 10:5-6<\/span>), and who had been speaking to him since (Dan 10:11-14<\/span>; Dan 10:19<\/span>, Dan 10:20<\/span> to Dan 12:4<\/span>).<\/p>\n

river<\/em> (twice)] Heb. y’<\/em> r<\/em>, an Egyptian word, elsewhere in the O.T. the regular name of the Nile (Exo 2:3<\/span>, &c.), but here and in Dan 12:6-7<\/em><\/span>, denoting the Tigris (see Dan 10:4<\/span>). The proper force of the word must have been forgotten; and it must be used in the general sense of stream<\/em>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Then I Daniel looked – <\/B>My attention was attracted in a new direction. Hitherto, it would seem, it had been fixed on the angel, and on what he was saying. The angel now informed him that he had closed his communication, and Daniel was now attracted by a new heavenly vision.<\/P>

And, behold, there stood other two – <\/B>Two other angels. The connection requires us to understand this of angels, though they are not expressly called so.<\/P>

The one on this side of the bank of the river – <\/B>Margin, as in Hebrew, lip. The word is used to denote the bank of the river from its resemblance to a lip. The river referred to here is the Hiddekel or Tigris, the notes at Dan 10:4<\/span>. These angels stood on each side of the river, though it does not appear that there was any special significancy in that fact. It perhaps contributed merely to the majesty and solemnity of the vision. The names of these angels are not mentioned, and their appearing is merely an indication of the interest which they take in the affairs of men, and in the Divine purposes and doings. They came heine as if they had been deeply interested listeners to what the angel had been saying, and for the purpose of making inquiry as to the final result of all these wonderful events. The angel which had been addressing Daniel stood over the river, Dan 12:6<\/span>.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Dan 12:5-13<\/span><\/p>\n

Then I, Daniel, looked.<\/em><\/p>\n<\/p>\n

The Epilogue to the Vision<\/strong><\/p>\n

Hitherto the angel has prophesied the development of history, without adding any remark or exhortation. Here, however, he concludes his predictions by adding the strongest possible incitement to faithful perseverance; an incitement which must have had all the stronger effect since, though it is occasionally referred to in earlier prophets, the resurrection had never been brought forward so distinctly and powerfully, and especially had never been shown in its connection with retribution. Turning to the history of the period referred to we learn that the hope of resurrection to eternal life did sustain the sufferers of the Maccabean times, under the infliction of the most dreadful cruelties. Fitly, too, does the allusion to the resurrection at the last bring the whole series of predictions to a close, and lead the angel to say, Shut up the words, and seal the book, oven unto the time of the end. Viewed in connection with the final judgment, the doctrine of the resurrection of the dead is not only a support to those who are suffering wrongfully, but also a warning to all who are dealing unrighteously with God and His people. The present life is connected most intimately and inseparably with that which is to come. Now is for every one of us the germ of hereafter. With what importance does this invest the present life! Observe, also, the reward of the working saint. Probably the two clauses, They that be wise, They that turn, etc., form one parallelism, after the manner of the Hebrew poets. They who turn many to righteousness shall be honoured with bright and particular glory in the Heavenly state. Here is the grand aim toward which Christian ambition should be directed. Finally, we have here the rest of the waiting saint. Do not disquiet yourself about the future. Leave that in Gods hands. You shall rest in Him during the remainder of your life on earth; and when that shall end, you shall rest with Him. (William M. Taylor, D. D.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 5<\/span>. Behold there stood other two<\/B><\/I>] Probably two angels. We know no more of them, unless they be the same as those called saints<\/I>, Da 8:13<\/span>, which see. The river<\/I> was most likely the Tigris<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Two angels, waiting and ministering on Christ to observe his commands, by the banks of the river Tigris or Hiddekel, where this new vision was. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

5.<\/B> A vision of two other angels,one on one side of the Hiddekel or Tigris, the other on the otherside, implying that on all sides angels attend to execute God’scommands. The angel addressing Daniel had been over<\/I> the river”from above” (Da 12:6<\/span>,Margin<\/I>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Then I Daniel looked, and, behold, there stood other two<\/strong>,…. Other two angels, besides the man clothed with linen, Da 12:6<\/span> or rather besides the angel who had given Daniel the long account of things that were to come to pass, in the preceding chapter, and the beginning of this; whom Daniel, being attentive to that account, had not observed before; but now, that being finished, he looks about him, and takes notice of those other two who were standing, being ministering spirits to Christ, and ready to execute his orders:<\/p>\n

the one on this side of the bank of the river, and the other on that side of the bank of the river<\/strong>; Hiddekel or Tigris, as appears from<\/p>\n

Da 10:4<\/span>. The reason of this position was chiefly on account of Christ, the man clothed with linen, who stood upon or above the water of the river, in the midst of it; and to show that they were waiting upon him, and ready to go every way he should send them to do his will; and also on account of Daniel, that he might hear what was said, whether to Christ, or to one another; since, being at such a distance, their voice must be loud; and indeed the design of all that follows to the end of the chapter is to inform him, and by him the church and people of God in all future ages, of the time and end of all these things before delivered in the prophecy.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

With Dan 12:4<\/span> the revelation might have concluded, as that in Daniel ends with the direction to shut up the vision. But then a disclosure regarding the times of the events prophesied of, which Daniel might have expected according to the analogy of the visions in Daniel 8 and 9, would have been wanting. This disclosure is given to him in Dan 12:5-12<\/span>, and that in a very solemn, impressive way. The appearance which hitherto he has seen is changed. He sees two other angels standing on the banks of the river, the one on this side and the other on that side. … ( then I looked, and lo<\/em>) does not, it is true, indicate a new vision so much as a new scene in the vision, which still continued. The words , two others<\/em>, sc. heavenly beings or angels (without the article), show that they now for the first time became visible, and were different from the one who was hitherto seen by him and had spoken with him. Therefore the supposition that the one of these two angels was Gabriel, who had communicated to him the revelation, fails, even if, which is according to our exposition, not the case, the speaker in Daniel 11 and Dan 12:1-13<\/span> were this angel.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Daniel’s Solicitude to Know the Times; Period of Prophecy; Daniel Comforted.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 534.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.   6 And one<\/I> said to the man clothed in linen, which was<\/I> upon the waters of the river, How long shall it be to<\/I> the end of these wonders?   7 And I heard the man clothed in linen, which was<\/I> upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be<\/I> for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things<\/I> shall be finished.   8 And I heard, but I understood not: then said I, O my Lord, what shall be<\/I> the end of these things?<\/I>   9 And he said, Go thy way, Daniel: for the words are<\/I> closed up and sealed till the time of the end.   10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.   11 And from the time that<\/I> the daily sacrifice<\/I> shall be taken away, and the abomination that maketh desolate set up, there shall be<\/I> a thousand two hundred and ninety days.   12 Blessed is<\/I> he that waiteth, and cometh to the thousand three hundred and five and thirty days.   13 But go thou thy way till the end be:<\/I> for thou shalt rest, and stand in thy lot at the end of the days.<\/P>

      Daniel had been made to foresee the amazing revolutions of states and kingdoms, as far as the Israel of God was concerned in them; in them he foresaw troublous times to the church, suffering trying times, the prospect of which much affected him and filled him with concern. Now there were two questions proper to be asked upon this head:–When<\/I> shall the end be?<\/I> And, What<\/I> shall the end be?<\/I> These two questions are asked and answered here, in the close of the book; and though the comforts prescribed in the foregoing verses<\/span>, one would think, were satisfactory enough, yet, for more abundant satisfaction, this is added.<\/P>

      I. The question, When shall the end be?<\/I> is asked by an angel, Dan 12:5<\/span>; Dan 12:6<\/span>. Concerning this we may observe,<\/P>

      1. Who it was that asked the question. Daniel had had a vision of Christ in his glory, the man clothed in linen,<\/I> ch.<\/span> x. 5<\/span><\/U><\/I><\/span>. But his discourse had been with the angel Gabriel, and now he looks,<\/I> and behold other two<\/I> (v.<\/I><\/span> 5<\/span>), two angels that he had not seen before, one upon the bank of the river on one side and the other on the other side,<\/I> that, the river being between them, they might not whisper to one another, but what they said might be heard. Christ stood on the waters of the river,<\/I> (v.<\/I><\/span> 6<\/span>), between the banks of Ulai;<\/I> it was therefore proper that the angels his attendants should stand on either bank, that they might be ready to go, one one way and the other the other way, as he should order them. These angels appeared, (1.) To adorn the vision, and make it the more illustrious; and to add to the glory of the Son of man, Heb. i. 6<\/span>. Daniel had not seen them before, though it is probable that they were there; but now, when they began to speak, he looked up, and saw them. Note, The further we look into the things of God, and the more we converse with them, the more we shall see of those things, and still new discoveries will be made to us; those that know much, if they improve it, shall know more. (2.) To confirm the discovery, that out of the mouth of two or three witnesses the word might be established.<\/I> Three angels appeared to Abraham. (3.) To inform themselves, to hear and ask questions; for the mysteries of God’s kingdom are things which the angels desire to look into<\/I> (1 Pet. i. 12<\/span>) and they are known to the church,<\/I> Eph. iii. 10<\/I><\/span>. Now one of these two angels said, When shall the end be?<\/I> Perhaps they both asked, first one and then the other, but Daniel heard only one.<\/P>

      2. To whom this question was put, to the man clothed in linen,<\/I> of whom we read before (ch.<\/I><\/span> x. 5<\/span>), to Christ our great high priest, who was upon the waters of the river,<\/I> and whose spokesman, or interpreter, the angel Gabriel had all this while been. This river was Hiddekel (ch.<\/I><\/span> x. 4<\/span>), the same with Tigris, the place whereabout many of the events prophesied of would happen; there therefore is the scene laid. Hiddekel was mentioned as one of the rivers that watered the garden of Eden (Gen. ii. 14<\/span>); fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are watered. Waters<\/I> signify people,<\/I> and so his standing upon the waters denotes his dominion over all; he sits upon the flood<\/I> (Ps. xxix. 10<\/span>); he treads upon the waters of the sea,<\/I> Job ix. 8<\/I><\/span>. And Christ, to show that this was he, in the days of his flesh walked upon the waters,<\/I> Matt. xiv. 25<\/I><\/span>. He was above the waters of the river<\/I> (so some read it); he appeared in the air over the river.<\/P>

      3. What the question was: How long shall it be to the end of these wonders?<\/I> Daniel would not ask the question, because he would not pry into what was hidden, nor seem inquisitive concerning the times and the seasons, which the Father has put in his own power,<\/I> Acts i. 7<\/I><\/span>. But, that he might have the satisfaction of the answer, the angel put the question in his hearing. Our Lord Jesus sometimes answered the questions which his disciples were afraid or ashamed to ask, John xvi. 19<\/span>. The angel asked as one concerned, How long shall it be?<\/I> What is the time prefixed in the divine counsels for the end of these wonders,<\/I> these suffering trying times, that are to pass over the people of God? Note, (1.) The troubles of the church are the wonder<\/I> of angels. They are astonished that God will suffer his church to be thus afflicted, and are anxious to know what good he will do his church by its afflictions. (2.) Good angels know no more of things to come than God is pleased to discover to them, much less do evil angels. (3.) The holy angels in heaven are concerned for the church on earth, and lay to heart its afflictions; how much more then should we, who are more immediately related to it, and have so much of our peace in its peace?<\/P>

      4. What answer was returned to it by him who is indeed the numberer of secrets,<\/I> and knows things to come.<\/P>

      (1.) Here is a more general account given of the continuance of these troubles to the angel that made the enquiry (v.<\/I><\/span> 7<\/span>), that they shall continue for a time, times, and a half,<\/I> that is, a year, two years, and half a year, as was before intimated (ch.<\/I><\/span> vii. 25<\/span>), but the one half of a prophetical week. Some understand it indefinitely, a certain time for an uncertain; it shall be for a time<\/I> (a considerable time), for times<\/I> (a longer time yet, double what it was thought at first that it would be), and yet indeed it shall be but half a time,<\/I> or a part of a time; when it is over it shall seem not half so much as was feared. But it is rather to be taken for a certain time; we meet with it in the Revelation, under the title sometimes of three days and a half, put for three years and a half, sometimes forty-two months, sometimes 1260 days. Now this determination of the time is here [1.] Confirmed by an oath. The man clothed in linen<\/I> lifted up both his hands to heaven, and swore by him that lives for ever and ever<\/I> that it should be so. Thus the mighty angel<\/I> whom St. John saw is brought in, with a plain reference to this vision, standing with his right foot on the sea<\/I> and his left foot on the earth,<\/I> and with his hand lifted up to heaven, swearing that there shall be no longer delay,<\/I>Rev 10:5<\/span>; Rev 10:6<\/span>. This Mighty One that Daniel saw stood with both feet<\/I> on the water, and swore with both hands<\/I> lifted up. Note, An oath is of use for confirmation; God only is to be sworn by, for he is the proper Judge to whom we are to appeal; and lifting up the hand is a very proper and significant sign to be used in a solemn oath. [2.] It is illustrated with a reason. God will suffer him to prevail till he shall have accomplished to scatter the power of the holy people.<\/I> God will suffer him to do his worst, and run his utmost length, and then all these things shall be finished.<\/I> Note, God’s time to succour and relieve his people is when their affairs are brought to the last extremity; in the mount of the Lord it shall be seen<\/I> that Isaac is saved just when he lies ready to be sacrificed. Now the event answered the prediction; Josephus says expressly, in his book of the Wars of the Jews,<\/I> that Antiochus, surnamed Epiphanes, surprised Jerusalem by force, and held it three years and six months,<\/I> and was then cast out of the country<\/I> by the Asmoneans or Maccabees. Christ’s public ministry continued three years and a half,<\/I> during which time he endured the contradiction of sinners against himself, and lived in poverty and disgrace; and then when his power seemed to be quite scattered at his death, and his enemies triumphed over him, he obtained the most glorious victory and said, It is finished.<\/I><\/P>

      (2.) Here is something added more particularly concerning the time of the continuance of those troubles, in what is said to Daniel, Dan 12:11<\/span>; Dan 12:12<\/span>, where we have, [1.] The event fixed from which the time of the trouble is to be dated, from the taking away of the daily sacrifice<\/I> by Antiochus, and the setting up<\/I> of the image of Jupiter upon the altar, which was the abomination of desolation.<\/I> They must reckon their troubles to begin indeed when they were deprived of the benefit of public ordinances; that was to them the beginning of sorrows;<\/I> that was what they laid most to heart. [2.] The continuance of their trouble; it shall last 1290 days, three years<\/I> and seven months,<\/I> or (as some reckon) three years, six months,<\/I> and fifteen days;<\/I> and then, it is probable, the daily sacrifice was restored, and the abomination of desolation taken away, in remembrance of which the feast of dedication<\/I> was observed even to our Saviour’s time, John x. 22<\/span>. Though it does not appear by the history that it was exactly so long to a day, yet it appears that the beginning of the trouble was in the 145th year of the Seleucid, and the end of it in the 148th year; and either the restoring of the sacrifice, and the taking away of the image, were just so many days after, or some other previous event that was remarkable, which is not recorded. There are many particular times fixed in the scripture-prophecies, which it does not appear by any history, sacred or profane, that the event answered, and yet no doubt it did punctually; as Isa. xvi. 14<\/span>. [3.] The completing of their deliverance, or at least a further advance towards it, which is here set forty-five days after the former, and, some think, points at the death of Antiochus, 1335 days after his profaning the temple. Blessed is he that waits and comes<\/I> to that time. It is said (1 Mac. ix. 28; x. 1<\/U>) that the Maccabees, under a divine conduct, recovered the temple and the city.<\/I> Many good interpreters make these to be prophetical days (that is, so many years), and date them from the destruction of Jerusalem by the Romans; but what events they then fall upon they are not agreed. Others date them from the corruption of the gospel-worship by the antichrist, whose reign is confined in the Apocalypse to 1260 days (that is, years), at the end of which he shall begin to fall; but thirty years after he shall be quite fallen, at the end of 1290 days; and whoever lives forty years longer, to 1335 days, will see glorious times indeed. Whether it looks so far forward or no I cannot tell; but this, however, we may learn, First,<\/I> That there is a time fixed for the termination of the church’s troubles, and the bringing about of her deliverance, and that this time will be punctually observed to a day. Secondly,<\/I> That this time must be waited for with faith and patience. Thirdly,<\/I> That, when it comes, it will abundantly recompense us for our long expectations of it. Blessed is he<\/I> who, having waited long, comes to it at last, for he will then have reason to say, Lo, this is our God, and we have waited for him.<\/I><\/P>

      II. The question, What shall the end be?<\/I> is asked by Daniel, and an answer given to it. Observe,<\/P>

      1. Why Daniel asked this question; it was because, though he heard what was said<\/I> to the angel, yet he did not understand<\/I> it, v.<\/I><\/span> 8<\/span>. Daniel was a very intelligent man, and had been conversant in visions and prophecies, and yet here he was puzzled; he did not understand the meaning of the time, times, and the part of a time,<\/I> at least not so clearly and with so much certainty as he wished. Note, The best men are often much at a loss in their enquiries concerning divine things, and meet with that which they do not understand.<\/I> But the better they are the more sensible they are of their own weaknesses and ignorance, and the more ready to acknowledge them.<\/P>

      2. What the question was: O my Lord! What shall be the end of these things?<\/I> He directs his enquiry not to the angel that talked with him, but immediately to Christ, for to whom else should we go with our enquiries? “What shall be the final issue of these events? What do they tend to? What will then end in?” Note, When we take a view of the affairs of this world, and of the church of God in it, we cannot but think, What will be the end of these things? We see things move as if they would end in the utter ruin of God’s kingdom among men. When we observe the prevalence of vice and impiety, the decay of religion, the sufferings of the righteous, and the triumphs of the ungodly over them, we may well ask, O my Lord! what will be the end of these things?<\/I> But this may satisfy us in general, that all will end well at last. Great is the truth, and will prevail at long-run. All opposing rule, principality, and power, will be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, will come.<\/P>

      3. What answer is returned to this question. Besides what refers to the time (Dan 12:11<\/span>; Dan 12:12<\/span>), of which before, here are some general instructions given to Daniel, with which he is dismissed from further attendance.<\/P>

      (1.) He must content himself with the discoveries that had been made to him, and not enquire any further: “Go thy way, Daniel;<\/I> let it suffice thee that thou has been admitted thus far to the foresight of things to come, but stop here. Go thy way<\/I> about the king’s business again, ch.<\/I><\/span> viii. 27<\/span>. Go thy way,<\/I> and record what thou hast seen and heard, for the benefit of posterity, and covet not to see and hear more at present.” Note, Communion with God is not our continual feast in this world; we sometimes are taken to be witnesses of Christ’s glory, and we say, It is good to be here;<\/I> but we must go down from the mount, and have there no continuing city. Those that know much know but in part,<\/I> and still see there is a great deal that they are kept in the dark about, and are likely to be so till the veil is rent; hitherto their knowledge shall go, but no further. “Go thy way, Daniel,<\/I> satisfied with what thou hast.”<\/P>

      (2.) He must not expect that what had been said to him would be fully understood till it was accomplished: The words are closed up and sealed,<\/I> are involved in perplexities, and are likely to be so, till the time of the end,<\/I> till the end of these things; nay, till the end of all things. Daniel was ordered to seal the book to the time of the end,<\/I> v.<\/span> 4<\/span><\/U><\/I><\/span>. The Jews used to say, When Elias comes he will tell us all things.<\/I> “They are closed up and sealed,<\/I> that is, the discovery designed to be made by them is now fully settled and completed; nothing is to be added to it nor taken from it, for it is closed up<\/I> and sealed;<\/I> ask not therefore after more.” Nescire velle qu magister maximus docere non vult erudita inscitia est–He has learned much who is willing to be ignorant of those things which the great teacher does not choose to impart.<\/I><\/P>

      (3.) He must count upon no other than that, as long as the world stands, there will still be in it such a mixture as now we see there is of good and bad, v.<\/I><\/span> 10<\/span>. We long to see all wheat and no tares in God’s field, all corn and no chaff in God’s floor; but it will not be till the time of ingathering, till the winnowing day, comes; both must grow together until the harvest.<\/I> As it has been, so it is, and will be, The wicked shall do wickedly,<\/I> but the wise shall understand.<\/I> In this, as in other things, St. John’s Revelation closes as Daniel did. Rev. xxii. 11<\/span>, He that is filthy, let him be filthy still; and he that is holy, let him be holy still.<\/I> [1.] There is no remedy but that wicked people will do wickedly;<\/I> and such people there are and will be in the world to the end of time. So said the proverb of the ancients, Wickedness proceeds from the wicked<\/I> (1 Sam. xxiv. 13<\/span>); and the observation of the moderns says the same. Bad men will do bad things; and a corrupt tree<\/I> will never bring forth good fruit.<\/I> Do men gather grapes of thorns,<\/I> or bring forth good things from an evil treasure in the heart? No; wicked practices are the natural products of wicked principles and dispositions. Marvel not at the matter<\/I> then, Eccl. v. 8<\/span>. We are told, before, that the wicked will do wickedly;<\/I> we can expect no better from them: but, which is worse, none of the wicked shall understand.<\/I> This is either, First,<\/I> A part of their sin. They will not understand;<\/I> they shut their eyes against the light, and none so blind as those that will not see. Therefore<\/I> they are wicked<\/I> because they will not understand.<\/I> If they did but rightly know the truths of God, they would readily obey the laws of God, Ps. lxxxii. 5<\/span>. Wilful sin is the effect of wilful ignorance; they will not understand<\/I> because they are wicked;<\/I> they hate the light,<\/I> and come not to the light, because their deeds are evil,<\/I> John iii. 19<\/I><\/span>. Or, Secondly,<\/I> It is a part of their punishment; they will do wickedly, and therefore God has given them up to blindness of mind,<\/I> and has said concerning them, They shall not understand,<\/I> nor be converted and healed,<\/I>Mat 13:14<\/span>; Mat 13:15<\/span>. God will not give them eyes to see,<\/I> because they will do wickedly, Deut. xxix. 4<\/span>. [2.] Yet, bad as the world is, God will secure to himself a remnant of good people in it; still there shall be some, there shall be many, to whom the providences and ordinances of God shall be a savour of life unto life,<\/I> while to others they are a savour of death unto death. First,<\/I> the providences of God shall do them good: Many shall be purified, and made white, and tried,<\/I> by their troubles (compare ch.<\/I><\/span> xi. 35<\/span>), by the same troubles which will but stir up the corruptions of the wicked and make them do more wickedly. Note, The afflictions of good people are designed for their trial; but by these trials they are purified<\/I> and made white,<\/I> their corruptions are purged out, their graces are brightened, and made both more vigorous and more conspicuous, and are found to praise, and honour, and glory,<\/I> 1 Pet. i. 7<\/I><\/span>. To those who are themselves sanctified and good every event is sanctified, and works for good, and helps to make them better. Secondly,<\/I> The word of God shall do them good. When the wicked understand not,<\/I> but stumble at the word, the wise shall understand.<\/I> Those who are wise in practice shall understand doctrine; those who are influenced and governed by the divine law and love shall be illuminated with a divine light. For if any man will do his will<\/I> he shall know the truth,<\/I> John vii. 17<\/I><\/span>. Give instruction to a wise man, and he will be yet wiser.<\/I><\/P>

      (4.) He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity, v.<\/I><\/span> 13<\/span>. Daniel was now very old, and had been long engaged both in an intimate acquaintance with heaven and in a great deal of public business on this earth. And now he must think of bidding farewell to this present state: Go thou thy way till the end be.<\/I> [1.] It is good for us all to think much of going away from this world; we are still going, and must be gone shortly, gone the way of all the earth. That must be our way; but this is our comfort, We shall not go till God calls for us to another world, and till he has done with us in this world, till he says, “Go thou thy way;<\/I> thou hast finished thy testimony, done thy work, and accomplished as a hireling thy day, therefore now, Go thy way,<\/I> and leave it to others to take thy room.” [2.] When a good man goes his way from this world he enters into rest: “Thou shalt rest<\/I> from all thy present toils and agitations, and shalt not see the evils that are coming on the next generation.” Never can a child of God say more pertinently than in his dying moments, Return unto thy rest, O my soul!<\/I> [3.] Time and days will have an end; not only our time and days will end very shortly, but all times and days will have an end at length; yet a little while, and time shall be no more, but all its revolutions will be numbered and finished. [4.] Our rest in the grave will be but till the end of the days;<\/I> and then the peaceful rest will be happily disturbed by a joyful resurrection. Job foresaw this when he said of the dead, Till the heavens be no more,<\/I> they shall not awake, nor be raised out of their sleep,<\/I> implying that then they shall, Job xiv. 12<\/span>. [5.] We must every one of us stand in our lot at the end of the days.<\/I> In the judgment of the great day we must have our allotment according to what we were, and what we did, in the body, either, Come, you blessed<\/I> or, Go, you cursed;<\/I> and we must stand for ever in that lot.<\/I> It was a comfort to Daniel, it is a comfort to all the saints, that, whatever their lot is in the days of time, they shall have a happy lot in the end of the days,<\/I> shall have their lot among the chosen.<\/I> And it ought to be the great care and concern of every one of us to secure a happy lot at last in the end of the days,<\/I> and they we may well be content with our present lot, welcome the will of God. [6.] A believing hope and prospect of a blessed lot in the heavenly Canaan, at the end of the days, will be an effectual support to us when we are going our way out of this world, and will furnish us with living comforts in dying moments.<\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Daniel here relates his vision of other angels standing on each bank of the river. He alludes to the Tigris which he had previously mentioned, as the vision was offered to him there. He says, One asked the other, How long will it be to the end? He who was asked, swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident in its own period, and men must wait for the time, times, and half a time This is a summary of the passage. When he says he beheld, he commends to our notice the certainty of the vision. Unless he had been attentive, and had applied his mind seriously to these mysteries, his narrative would have failed to produce confidence. But as his mind was completely calm, and he was desirous of receiving the instruction conveyed by God through his angel, not the slightest doubt can be thrown upon what he so faithfully delivers to us. He speaks of angels as if they were men, for the reason previously assigned. He does not imply their being really men, but uses that expression in consequence of their outward appearance, for as they had a human face, they were called men. I do not assert their bodies to be merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon Him our flesh and was truly man, while He was God manifest in flesh. (1Ti 3:16<\/span>.) But this is not true of angels, who received only a temporary body while performing the duties of their office There is no doubt of this assertion, — the name of “men” cannot properly belong to angels, but it suits yew well the human form or likeness which they sometimes wore. <\/p>\n

It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from the preceding ages, he adds, — it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them. (Eph 3:10<\/span>.) So wonderfully does God work in his Church, that he causes admiration among the angels in heaven, by leaving many things unknown to them, as Christ testifies concerning the last day. (Mat 24:36<\/span>.) This is the reason why the angel uses the interrogation, How long is it to the end of these wonders? God doubtless here urged the angel to inquire into an event veiled in obscurity, for the purpose of waking up our attention. Absurd indeed would it be for us to pass by these things with inattention, when angels themselves display such anxiety by their questions, while they perceive traces of the secret power of God. Unless we are remarkably stupid, this doubt of the angel ought to stir us up to greater diligence and attention. This also is the force of the word פלאות phlaoth, “wonderful things;” for the angel calls everything which he did not understand, wonderful. If the comparison be allowable, how great would be our ingratitude not to give our whole attention to the consideration of these mysteries which angels are compelled to confess to be beyond their grasp! The angel, as if he were astonished, calls those things “wonderful” which were hidden not only from the minds of men, but also from himself and his companions. But the other answers; whence some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be admitted here, who speculates too cunningly, or rather too profanely, when treating the order of angels. But I only state the existence of some difference, because God assigns various duties to certain angels, and he dispenses to each a certain measure of grace and revelation, according to his pleasure. We know there is but one teacher of men and angels, — the Son of God, who is his eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made. He states this angel’s clothing to have been linen garments, implying splendor. Linen garments were then of great value; hence an ornament and decoration is here applied to angels, as God separates them from the common herd of men. Thus Daniel would the more easily comprehend these persons not to be earth-born mortals, but angels clad by God for a short period in the human form. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

HOMILETICS<\/em><\/p>\n

SECT. XLIX.THE TIME OF THE END. (Chap. Dan. 12:5-12<\/span>.)<\/p>\n

Daniel had just received orders from the angel to shut up the words of the vision, and to seal the book that contained them, even to the time of the end. As yet, however, there had been no distinct intimation when that time should be. Information on this point was greatly desired by Daniel, and was not to be entirely withheld from him. The time of Messiahs advent had already been expressly indicated; after sixty-nine weeks of years He was to be cut off; and after that event, war and desolation was determined upon the people for the terrible guilt thus incurred. The time when the first captivity should terminate, and Israel be restored to their own land, had also been distinctly foretold; and the event had verified the prediction. Daniel was, therefore, naturally wishful to be informed as to the end of these predicted wonders which had just been communicated to him. Like the prophets in general, who searched diligently what and what manner of time the Spirit that was in them did signify, when he testified beforehand the sufferings of Christ and the glory that should follow, Daniel, having already learned the time of the sufferings, wished now to learn something regarding that of the glory that was to succeed them. This was now in part to be communicated; but in a way that should rather lead to the exercise of faith and patience than satisfy curiosity. The scattering and crushing of the power of the covenant but unbelieving and guilty people must first be fully accomplished. The time when that should be completed is indicated in the enigmatical terms with which the prophets ear was already acquainted, as that during which the saints were to be given into the hand of the little horn of the fourth universal empire. It was the mysterious time, times, and half a time, or three times and a half; but what that period exactly meant, or from what point it was precisely to take its commencement, definite information was not vouchsafed. Some indication, however, as to the length of the period was given. A thousand two hundred and ninety days, probably understood by Daniel as indicative of so many years, were to elapse, after a certain event yet to take place. That event is also named,the taking away of the daily sacrifice, and the setting up of the abomination that maketh desolate. These terms also Daniel had already heard, and something of their meaning he had already seen in connection with his own personal history. Another period is mentioned, extending forty-five days beyond the preceding one; when all the indignation shall have entirely passed away, and when Israel, visited with Jehovahs returning mercy, shall, according to the prophetic promise, have sung, O Lord, I will praise Thee; for though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me (Isa. 12:1<\/span>). Further information Daniel was not to receive. As Gods faithful and accepted servant, he was to go his way and rest in faith and patience till the end should come. What the angel had commanded Daniel to do, he now speaks of as done: The words are closed up and sealed till the time of the end. Intimation, however, is given that, sealed as they are, the wise should understand (Dan. 12:9-10<\/span>). They were written for our admonition upon whom the ends of the world are come (1Co. 10:11<\/span>).<\/p>\n

The information regarding the time of the end was communicated to Daniel in a peculiarly solemn and impressive manner. After the angel had ceased making his communication, Daniel continued to gaze on his celestial informant; when, as he did so, he saw other two, one on each side of the river, [364] on or over which the chief angel, or the man clothed in linen, stood, as Lord of it and what it represented. One of these, addressing the latter, probably for Daniels information, possibly for his own, asked, How long shall it be to the end of these wonders? [365] Upon which the chief angel, solemnly lifting up both his hands to heaven, and swearing by Him that liveth for ever and ever, as about to make some most important statement, deeply affecting not Daniel only but the Church at large, and calling for the most deep and devout attention to it, declares that it shall be for a time and times and a half; [366] and when He shall have accomplished to scatter the power of the holy people, [367] all these things shall be finished (Dan. 12:5-7<\/span>). Daniel, not understanding the precise meaning of the statement, ventures, in his earnestness, to ask for himself, O my Lord, what shall be the end of these things? Daniel, however, is forbidden to inquire further, and is only assured that though the troubles of his people should be many, the end should be the purification of the wise, who should also understand the vision. Additional information, however, is vouchsafed; and then Daniel is bidden to go his way till the end be, as he should rest and stand in his lot at the end of the days (Dan. 12:10-13<\/span>).<\/p>\n

[364] Upon the waters of the river<\/em>. Keil remarks that the river, which, according to chap. Dan. 10:4<\/span>, is the Hiddekel or Tigris, is here called (yeor<\/em>), a name only given in the Old Testament to the Nile; as if to indicate 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 Daniels time represented the might of the world-kingdom; the river Hiddekel being thus a figure of the Persian monarchy, through whose territory it flowed. The other two angels who appear on the banks of the river, he views as standing by the side of the Angel of the Lord, represented as the ruler of the Hiddekel, as servants prepared to execute His will. Brightman observes that, while in the first vision, the four winds of heaven strove on the great sea, and four great beasts came up out of it, the matters there treated being in regard to all peoples, which were to be described with their four universal empires; the second was given at Ulai, no sea nor any famous river, as it treated only of some particular nations; and the last on Hiddekel, a particular river also, but one that flowed out of Paradise; the matter treated pertaining to a holy and elect people, whose origin was the infinite grace of a merciful God. He views the man clothed in linen as Christ Himself, the only Priest who, as the Spirit moved upon the waters of chaos (Gen. 1:2<\/span>), sustaining them in that confusion by His mighty power, watches over the affairs of His Church to preserve and support it. He thinks the other two on the banks of the river are added for confirmation of the whole matter, every word being, according to Deu. 19:15<\/span>, established in the mouth of two or three witnesses, the one of these waiting in silence and modesty, while the other speaks, these holy beings having the Author of order ever before their eyes. Willet observes that the most general opinion regarding the angel on the river is, that it was Gabriel. So De Lyra, Pererius, Bullinger, &c. His own view, however, is that it was Christ Himself, the Palmoni or Certain One, in chap. Dan. 8:13<\/span>, who, as the Wonderful, hath secrets in account and number.<\/p>\n

[365] How long shall it be to the end of these wonders?<\/em> Kranichfeld reads, When shall the end of these things be? Keil, however, thinks that the question rather is, How long continues the end of these things,Heb.,<\/em>Till when is the end? Not, How long shall they continue? but, How long shall the end<\/em> of them do so? the end being the time of the end prophesied of from chap. Dan. 11:40<\/span> to Dan. 12:3<\/span>, with all that shall happen in it; the wonders being particularly the unheard-of oppressions described in chap. Dan. 11:39<\/span>, &c. Brightman thinks the end of these wonders shall be when the blasphemous kingdom of the Turks shall come to an end, God then making an end of scattering the power of the holy people. Auberlen views this period as referring to the time of Antichrist, and pointing back to chap. Dan. 7:25<\/span>, which refers to the same period, as the time of the world-power, in which the earthly kingdoms rule over the heavenly; and mentioned in the Apocalypse as the times of the Gentiles, extending from the destruction of Jerusalem by the Romans to the second advent of Christ.<\/p>\n

[366] A time, times, and a half<\/em>. Keil thinks that the definition of time here given leads to the conclusion that the answer of the angel refers not to the period of persecution under Antiochus, but to that under the last enemy, the Antichrist; as it accurately agrees with the period of time named in chap. Dan. 7:25<\/span>, as that of the duration of the enemy of God who should arise out of the fourth world-kingdom. Three and a half times, according to the prophecy of chaps. Dan. 7:25<\/span>, and Dan. 9:26-27<\/span>, are given, he thinks, 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 pieces, then shall these terrible things have reached their end. As regards the place here, and the periods named in Rev. 13:5<\/span>; Rev. 11:2-3<\/span>, where forty months and 1260 days are used interchangeably, he thinks it is questionable whether the weeks<\/em> and the days<\/em> represent the ordinary weeks of the year and days of the week, and whether these periods of time are to be taken chronologically. He thinks the choice of the chronologically indefinite expression time shows that a chronological determination of the period is not in view, but that the designation of time is to be understood symbolically. The three and a half times, he observes, are, beyond doubt, the half of seven times; but, in his opinion, they only indicate a testing period, a period of judgment, which, according to Mat. 24:22<\/span>, Pro. 10:27<\/span>, will for the elects sake be intercepted and shortened. He thinks, however, they refer to a period still future. Several modern interpreters, on the other hand, especially in Germany, refer the period to the duration of the oppression of the Jews under Antiochus Epiphanes. Mr. Habershon (Dissertation on the Prophecies<\/em>) writes: It was the opinion of the celebrated Mr. Mede that the time, times, and a half, of Daniel and John, was but the bisection of a complete number of seven times, which he called the Sacred Calendar of the Great Almanack of Prophecy; and which he thought all mention of time in the Scriptures had reference. The same writer thinks the time of the end to signify the same point of time as the termination of these times; the wonders taking place not only at the fall of the Little Horn of popery but at the restoration of the Jews. Faber observes: At the close of the self-same period of 1260 years (the time, times, and a half), we are taught by Daniel that the Jews are to be restored. At the outflowing of the last vial, the 1260 years apparently expire, and the restoration of Judah commences. To this period, therefore, we must ascribe the expedition of the Wilful King; and at the same period the Stone begins to smite the Image upon his feet, and the Ancient of Days to sit in judgment upon the Roman beast and his tyrannical little horn. During this period of unexampled trouble, which so awfully terminates with the slaughter of Megiddo, we are expressly taught by Daniel, in perfect harmony with the other inspired prophets, that the restoration of Judah shall take place. Faber, after Mede, recognises the captivity of Israel under the four successive hostile monarchies, as forming the complete period or Great Calendar of Prophecy; and assumes as a datum the number of seven times in Nebuchadnezzars dream of the tree, which he considers to mark the duration of the four tyrannical monarchies; the period having a double application to Judah and Israel, while each application has a double commencement and a double termination, the last of these terminations being in the Millennium.<\/p>\n

[367] To scatter the power of the holy people<\/em>. (nappets yadh<\/em>), literally, to shatter or crush the hand. Keil observes that the expression (nappets<\/em>) primarily denotes to beat to pieces<\/em>, to shatter<\/em>, as in Psa. 2:9<\/span>; Psa. 137:9<\/span>; and is the meaning to be given to it in the text, as has been done by Hengstenberg, Maurer, Auberlen, and others. (yadh<\/em>), hand, is the emblem of active power; and the shattering of the hand he views as the complete destruction of power to work, and the placing in a helpless and powerless condition, as in Deu. 32:36<\/span>, referring to the crushing by Antichrist of the holy people in the last great tribulation. Jerome understands the oppression of Gods people under the hand of Antichrist, this general dispersion of them being given as a sign of the end of these things. Calvin understands the entire weakening of their strength through persecution.<\/p>\n

In indicating the time of the end, the man clothed in linen mentions, first, a period that should elapse during which a certain purpose of Jehovah regarding the chosen people should be accomplished (Dan. 12:7<\/span>); secondly, a period of time that should be reckoned from the occurrence of certain events (Dan. 12:11<\/span>). We notice both<\/p>\n

I. The period to elapse during which a certain purpose of Jehovah should be accomplished<\/strong>. The purpose referred to is the scattering or crushing of the power of the holy people, that is, the Jews, so called as having been taken into covenant with Jehovah, who declared that they should be to Him a holy people or nation (Exo. 19:5-6<\/span>; Lev. 20:26<\/span>; Deu. 7:6<\/span>). In case of His peoples continued disobedience, He threatened to break the pride of their power and to scatter them among the heathen (Lev. 26:18-19<\/span>; Lev. 26:33<\/span>); both apparently indicated in the text, when He shall have accomplished to scatter or crush the power of the holy people. We have seen how this scattering or crushing commenced after the rejection and cutting off of the Messiah, when, according to the prophecy, the people of the prince that should comethe Romans under whose subjection they then wereshould destroy the city and the sanctuary, and the end should be with a flood, even war and desolations determined upon them (chap. Dan. 9:26<\/span>). Paul speaks of them as already in his day broken off and cast away (Rom. 11:15-20<\/span>). They have been so up to the present time; a nation scattered and peeled, tribes of the wandering foot and weary breast. Even now thousands of them are said to contemplate leaving Germany, from whence they have been all but expelled, in order to return to Spain, from whence their persecuted fathers fled for refuge to Germany several centuries ago. The scattering and crushing of their power is still going on, their own country being still in the hands of the Gentiles. But this is to have an end; and when this purpose of chastening shall have been accomplished, when Jehovah shall see that their power is gone, and they accept the punishment of their iniquity, and acknowledge their guilt in rejecting and crucifying the Lords Anointed, the fulfilment of His gracious promises regarding them shall begin (Lev. 26:40-45<\/span>; Deu. 32:36<\/span>). If the casting away of them beas it has beenthe reconciling of the world, what shall the receiving of them be, but life from the dead? (Rom. 11:15<\/span>). The period during which this scattering or crushing was to take place is the enigmatical one already occurring in the prophecy (chap. Dan. 7:27<\/span>), a time, times, and a half, or three and a half times. From chap. Dan. 11:13<\/span> (margin) we may gather that the term time was understood to indicate a year; at the end of times, even years, was the language of the angel. A year was usually reckoned as containing 360 days; so that the period in the text would be that which we twice meet with in the Revelation, a thousand two hundred and sixty days (Rev. 11:3<\/span>; Rev. 12:6<\/span>); or, according to prophetical reckoning, each day being considered a year, 1260 years; a period also spoken of in the Revelation as a time, times, and half a time (Rev. 12:14<\/span>). The two periods thus similarly described in the two Revelations of the Old and New Testament, as of the same length, are probably one and the same, commencing and concluding together, as it is certain that they possess the same character of suffering, persecution, and oppression of the people of God. Its application to the duration of the Little Horn of the Fourth Beast or Roman empire, we have already considered under chap. Dan. 7:27<\/span>. Although the temporal power of the Little Horn appears since 1870 to be a thing of the past, still its spiritual power continues; and it is certain that the scattering and crushing of the covenant people is not yet at an end. How near, however, in both cases the consummation may be, time alone will show. Far distant, it would seem, it cannot well be. O Israel, return unto the Lord, from whom ye have revolted. Repent and be converted, that your sins may be blotted out, in order that the times of refreshing may come from the presence of the Lord, and He may send again Jesus, who before was preached unto you; whom the heavens must receive until the times of the restoration of all things (Act. 3:19-21<\/span>, R.V.)<\/p>\n

The period mentioned in Dan. 12:11<\/span>, twelve hundred and ninety days, is doubtless the same three times and a half with the addition of thirty more; while the third period (Dan. 12:12<\/span>), or the thousand three hundred and five and thirty days, is a still further extension of it by forty-five; these additions or extensions having probable reference to what should take place between the termination of the scattering and crushing of Israels power in their deliverance out of the great tribulation (Dan. 12:1<\/span>), and their full enjoyment of the blessings promised in connection with their return to their Saviour and King. [368]<\/p>\n

[368] A thousand two hundred and ninety days; the thousand three hundred and five and thirty days<\/em>. Mr. Faber thinks that though the restoration of Judah takes place at the close of the 1260 years, or a time, times, and a half, the lost sheep of the house of Israel remain still to be gathered. He considers the circumstance of the two-fold restoration the reason why the angel divides the seventy-five days or years beyond the 1260 into thirty and forty-five, the former being the period for the restoration of Judah, the latter for that of Israel, the whole seventy-five belonging exclusively to the period of the last vial in the Apocalypse. Bishop Newton considers that it is to the three great events of the fall of Antichrist, the restoration of the Jews, and the beginning of the Millennium, that the three different dates of 1260, 1290, and 1335 years are to be referred. Dr. Cox observes that a further period of thirty days or years is here added, as perhaps marking the season during which the predicted overthrow of the Antichristian powers shall be accomplished, or, as some suppose, the restoration of the Jews. We presume not to decipher the particular events of the third era of forty-five additional years, producing a period of 1335, the close of the prophetic revelations. As he is pronounced blessed who attains that age, we must conclude that it will be the last and most glorious manifestation of God to mankind. Keil thinks that Dan. 12:11-12<\/span> treat of an earlier period of oppression than Dan. 12:7<\/span>, and that thus the 1290 and 1335 days are not reckoned after the three and a half times. He thinks also that they are not to be reckoned chronologically, but interpreted symbolically; days<\/em> being used instead of times<\/em>, to indicate that the time of the tribulation is not one of an immeasurable extent, but limited to a period of moderate duration, which is exactly measured out by God; the 1290 days denoting in general the period of Israels affliction on the part of Autiochus Epiphanes, by the taking away of the Mosaic ordinances of worship and the setting up of the worship of idols, but without giving a statement of the duration of this oppression which can be chronologically reckoned. The second definition of time, 1335 days, by which the period is increased by forty-five, he thinks more strictly represents the same idea of a limited period of duration; the oppression wholly ceasing with the expiry of that extended period. Several modern interpreters reckon these two latter periods from chap. Dan. 8:14<\/span>; Kliefoth remarking that we know from the book of Maccabees that the consecration of the temple took place on the 25th day of the month Kisleu, in the 148th year of the Seleucidan era, and that Antiochus died in the year following, which he thinks may be the end of the 1290 days, while the 1335, or forty-five days longer, reach to the entire cessation of the persecution. Junius and others referred these forty-five days to the time between the restoration of the Jewish worship and the death of Antiochus. The Duke of Manchester (Finished Mystery<\/em>), with some others, regards the time of the end as a period probably of only 1290 or 1335 literal days, ending with the general resurrection. Mr. Habershon thinks that the events to take place during those seventy-five years, about which nothing is said in the vision, correspond with those things which, in Revelation 10<\/span>., were uttered by the seven thunders, but which the Apostle was to seal up and not to write; the information not concerning the disciples of Jesus, who would be taken out of the reach of those troubles, as Noah was from the deluge, Lot from Sodom, and the Christians from Jerusalem in the siege. Some suppose that of these additional seventy-five years, the first thirty were to be taken up with the outpouring of the vials upon apostate Christendom, after the papal power was brought to an end, and the remaining forty-five with the troubles consequent on the rise and doings of the infidel Antichrist, terminating with the battle of Armageddon. So Mr. Irving, who says: Knowing as we do from the former vision that the 1260 years bring the Little Horns power to an end, and introduce the awful scene of the judgment of the Beast which obeyed his blasphemy, it must necessarily be that these thirty years should run over into that period of judgment; but whether they conclude it or not, no one has a right to declare, because it is not so declared, nor are any grounds revealed for concluding or even conjecturing so. But on the other hand, from the wording of the following verse, I think there was reason for concluding or conjecturing the contrary. Blessed is he that waiteth, &c. The language, waiting<\/em> and coming to<\/em>, seems to me to imply the exercise of tried patience and the escape from imminent peril, and carrieth to my ear a certain note of trouble, which being safely passed, all will be well, and the blessed time and condition of the world attained to. And I think that the 1290 days doth not announce the completion of anything; but doth announce the woeful beginning of a long day of trouble and desolation to the Church, whereof the period 1335 announceth not only the complete determination, but the beginning of another period of universal blessedness. De Lyra, Pintus, and other Roman Catholic writers apply the 1290 days to the reign of Antichrist, which they consider equivalent to the time, times, and half a time, or three and a half years. Jerome considers the additional forty-five days to be between the death of Antichrist and the coming of Christ in glory. So Pererius and the Roman Catholics in general. Calvin, who says he is no conjuror in numerical calculations, thinks that the 1290 days indicate the unlimited period of Antichrists long reign, and that the additional forty-five is no certain definite time, but is intended to intimate that the godly should wait with patience, though the time of deliverance seemed long. Melanchthon puts both the numbers together, making seven years and three months, ending with the overthrow of Nicanor, the general of Antiochus. Osiander applies the 1290 days to the profession of religion under the papal Antichrist from its beginning to its end; and thinks the 1335 years mark the continuance of the kingdom of Antichrist, of which the beginning is uncertain. Bullinger refers the 1290 days to the time of the Jewish war begun by Vespasian in the fourteenth of Nero, and ended in the second year of Vespasian, after continuing about three years and a half. He thinks the additional forty-five days began from the taking of Jerusalem by the Romans, multitudes of the Jews being then sold into captivity and subjected to other miseries. Mr. Bosanquet remarks that when the Wilful King is interpreted as representing the personification of the Mahomedan apostasy, these periods of 1290 and 1335 days or years necessarily count from his time even beyond the present days.<\/p>\n

II. The period of time to be reckoned from the occurrence of certain events<\/strong> (Dan. 12:11<\/span>). This period is that just mentioned, twelve hundred and ninety days, or thirty days (or years) beyond the 1260, or the time, times, and half a time. The events from which this period is to be reckoned are spoken of as the taking away of the daily sacrifice, [369] and the setting up of the abomination that maketh desolate. [370] We have to inquire when these events took place. But first we have to consider what the expressions mean. We have had them before (chap. Dan. 8:11<\/span>, Dan. 11:31<\/span>). Literally and primarily in relation to Israel, they are understood to indicate the cessation, or rather violent removal, of the Jewish worship as prescribed in the law of Moses, and the introduction of a false and idolatrous worship, under whatever form, in its stead. This took place first under Antiochus Epiphanes, and afterwards again under the Romans and their successors the Mahomedans, as it is this day. In relation to the Church, or the Israel of the New Testament, the expressions would denote the violent removing or changing of the Christian worship, and corrupting the great doctrine of the one sacrifice for sin, with the substituting of an unscriptural creed and idolatrous worship in their place; things which we have already seen were done by the Little Horn, both of the Fourth and the Third Beast (chap. Dan. 7:25<\/span>, Dan. 8:11<\/span>). In relation to the chosen people of the Old Covenant to whom the prophecy seems to have a special reference, it is more difficult to point to a period when these predicted events took place, and from which the 1290 days or years were to take their commencement. It is remarkable, however, as was formerly noted, that the oppression of the Church under the Little Horn of the Fourth or Roman empire, viewed as the Papacy, commenced almost simultaneously with the oppression of Israel by the Little Horn of the Third or Grecian Empire, viewed as Mahomedanism; namely, soon after the beginning of the seventh century; while it is certain that both the Papacy and Mahomedanism have been equally oppressive to the Church of the New Testament and that of the Old. And it appears equally certain that the faithful in both the Old and New Covenants will be the objects of the wrath of the Antichrist under the last or infidel form which he seems destined to assume, when he shall go forth in great fury to destroy, and utterly to make away many (chap. Dan. 11:45<\/span>).<\/p>\n

[369] The daily sacrifice shall be taken away<\/em>. Irving, with many others, views the taking away of the daily sacrifice as equivalent to the violent putting down of the true worship of Jehovah, which was done by the papal power. In the interpretation of prophecy, respect ought to be had continually to the form of religious truth and religions language in which the prophet and the people to whom he prophesied were instructed, and in which they could be intelligently addressed. That is, we ought to put ourselves as much as we can into their condition of knowledge, in order to understand what the words spoken to them of the Lord signify. Now to the mind of an Israelite, trained under the dispensation of Moses, the taking away of the daily sacrifice from the temple on Mount Zion, signifies no less than the violent putting down of the worship of Jehovah; and the setting up of the abomination that maketh desolate, or that astonisheth, signified the placing, in its stead, of some form of blasphemous and idolatrous worship. This language, therefore, is applicable only to those great invasions of the Church, whereby the true worship is abolished, and a false one substituted in its stead. Irving regards the taking away of the daily sacrifice in the text as ascribed to the Wilful King or infidel Antichrist (chap. Dan. 11:31<\/span>), and understands it of his reconstituting the papal abomination within the bounds of his empire after it had been for many years abolished. Brightman, on the other hand, understands the abolition of the ceremonial law of sacrifices accomplished by Christ through His death.<\/p>\n

[370] The abomination that maketh desolate<\/em>. Bishop Newton understood the desolation here referred to as that of the Eastern Church by Mahomet. That same time, therefore, is prefixed for the desolation and oppression of the Eastern Church, as for the tyranny of the Little Horn (chap. Dan. 7:25<\/span>) in the Western Church; and it is wonderfully remarkable that the doctrine of Mahomet was first forged in Mecca, and the supremacy of the pope was established by virtue of a grant from the wicked tyrant Phocas, in the very same year of Christ, 606. He adds: The setting up of the abomination of desolation appears to be a general phrase, and comprehensive of various events. It is applied by the writer of the first book of the Maccabees (1Ma. 1:54) to the profanation of the temple by Antiochus, and his setting up the image of Jupiter Olympius upon the altar of God. It is applied by our Saviour (Mat. 24:15<\/span>) to the destruction of the city and temple by the Romans under the conduct of Titus in the reign of Vespasian. It may for the same reason be applied to the Roman emperor Adrians building a temple to Jupiter Capitolinus in the same place where the temple of God had stood, and to the misery of the Jews, and the desolation of Judea that followed. It may with equal justice be applied to the Mahomedans invading and desolating Christendom, and converting the churches into mosques; and this latter event seemeth to have been particularly intended in this passage. Brightman, as well as Calvin, understands by the abomination that maketh desolate the adulterate and counterfeit worship set up by the Jewish nation since they rejected Christ, and which is a most loathsome abomination before God. He reads (shomem<\/em>) as passive, made desolate, denoting the time when Christ utterly abolished that impious manner of sacrificing, or the ceremonial worship; this abomination standing in the holy place up to the time of Vespasian, when the temple was destroyed, and being especially put an end to in the time of the emperor Julian (about the year a.d. 360), when, as the historian Socrates says, the temple was utterly overthrown, instead of the new edifice being prepared; so that nothing after that was ever attempted, the abomination being made utterly desolate. Bullinger understood this abomination of the laying waste of the nation and city of the Jews; for example, the destruction of Jerusalem by the Romans. Osiander, like Irving and others, understands it of the idolatrous service introduced into the Church by the Roman Antichrist. Willet again refers all to the time of Antiochus Epiphanes historically, though typically to that of Antichrist. That the application of the text by Osiander and others to the papal corruptions is not without solid grounds, will appear when it is remembered that article 4 of the creed of Pope Pius is that in the mass is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; that article 5 is, I profess that in the most holy sacrifice of the eucharist there is truly, really, and substantially the body and blood, together with the soul and divinity, of our Lord Jesus Christ; that article 7 declares that the saints reigning together with Christ are to be venerated and invoked; and that in article 8 it is said, I most firmly assert that the images of Christ, of the mother of God ever virgin, and also of other saints, may be had and retained, and that due honour and veneration is to be given them. The practice is accordingly. The following tragical story, taken from an American paper, is told in the Newcastle Chronicle<\/em> of March 25, 1881:The Italian barque Ajace<\/em>, from Antwerp, bound for an American port, went ashore during a storm on the 4th inst. (March 1881), on Cooney Island, and was lost with all hands, except one man named Pietro Sala. The crew consisted of fourteen, composed of Italians, Austrians, and one Greek. The survivor states that after the vessel struck, the officers and sailors lost all self-control. The captain offered a bottle of brandy to the crew, telling them to drink and die like men who were not afraid of death. The men were too much excited to pay attention to the captains offer. He then took a small image of Madonna (the Virgin Mary), which he held aloft in both hands, and the crew all knelt before it, shrieking, and crying, and imploring the Madonna to rescue them. Another man caught the image from the stewards hands, and carried it into the sea. Then the steward cried out aloud, The Madonna has deserted us; there is no hope; and pulling out his sheath-knife, cut his throat, declaring that he would rather die by his own hand than be drowned. The sight of his blood, as it spurted from his neck and fell on the deck where he had fallen, seemed to madden some of the crew; and immediately the carpenter, a Neapolitan, and a Genoese lad, drew their knives and followed his example.<\/p>\n

From the whole passage we may make the following reflections and inferences:<\/p>\n

1. The passage appears to teach the duty of taking a lively interest in the future of the Church and in what God has been pleased to reveal in His word regarding the end and the time of it. This is indicated in the very fact that such revelations have been communicated to the Church. These have certainly been given to be studied and inquired into. Christians might possibly give too much attention to such subjects, but it is much easier to give too little. The passage before us exhibits the interest which the angels take in the Churchs future, and in the things revealed regarding it, with the time of their occurrence. It is an angel that asks, How long shall it be to the end of these wonders? (Dan. 12:6<\/span>.) The question suggestive, whether we regard it as asked by the angel for his own information or that of the prophet. When angels are concerned about the future of the Church, its own intelligent members may well be so. Not only into the sufferings of Christ, but the glory that should follow them, the angels desire to look (1Pe. 1:12<\/span>). The manner in which the exalted personage clothed in linen, and standing over the river, gives the information sought regarding the end, suggestive of the same duty. The information is given by him in the form of a most solemn attestation; lifting up both his hands to heaven, and swearing by Him that liveth for ever and ever (Dan. 12:7<\/span>). Finally, the same thing seems to be taught by Daniel, who, as if not yet satisfiedsuch, as Brightman quaintly observes, being the difference of perception in the heavenly and earthly schoolsinquires, O my Lord, what shall be the end of these things? (Dan. 12:8<\/span>.) This question, so far from being discouraged, is answered by still fuller information on the subject (Dan. 12:11<\/span>). Indifference on the subject of unfulfilled prophecy in relation to the Church and the world, in the presence of these facts, should hardly be found in the clearer dispensation of the Spirit, when that divine Teacher is promised, among other purposes, to show us things to come (Joh. 16:13<\/span>); still more at a period when we may well believe that the things promised must be hastening to their fulfilment. It is of such prophecy that the Apostle speaks as a light shining in a dark place, to which we do well to take heed until the day dawn (2Pe. 1:19<\/span>). It cannot, one should think, be becoming on the part of believers, nor either pleasing or honouring to the Master, to be in any degree indifferent to that which awakened so much interest in heaven,the unsealing of the book which contained the disclosures of the Churchs future and the things of the end, and which it was the sole prerogative and glory of the Lamb slain to take and unseal (Rev. 5:1<\/span>, &c.) There is a point to which we may legitimately pursue our inquiries, but where it becomes us to pause. Prophecy is intended to guide us along the bright outlines of the future, but not to make us historians by anticipation; to impart sufficient for the needful instruction and encouragement of the people of God, amidst the tribulation of these latter days, which will precede the ultimate triumph and glory of the Church; but not to acquaint them with the secret intentions of God with regard to the minuter character of those events which are written in the book of His decrees. To steer between the Scylla and Charybdis of a desponding and neglectful indifference to prophecy, and a dogmatic interpretation, is an important attainment; and is precisely that course which tends to tranquillise the spirit amidst surprising changes, and sustain it by pleasing hopes (Cox<\/em>). As God revealed to the prophets who prophesied of the grace that should come to us, the sufferings of Christ and the glory that should follow, that they might search and inquire what and what manner of time the Spirit of Christ who was in them did signify; so in the times of the accomplishment, we who are living are not exempted from searching and inquiring, but are led by the prophetic word to consider the signs of the times in the light of this word; and from that which is already fulfilled, as well as from the nature and manner of the fulfilment, to confirm our faith, for endurance amid the tribulations which prophecy has made known to us; that God, according to His eternal gracious counsel, has measured them, according to their beginning, middle, and end, that thereby we should be purified and guarded for the eternal life (Keil<\/em>).<\/p>\n

2. It should be the comfort of the Church to know that the time of the end, about which so much interest was felt both by the angels and the man greatly beloved, cannot now be far distant. It seems impossible but that the period appointed and predicted for the scattering and crushing the power of the holy people, should be near its expiry. [371] For eighteen centuries has that scattering and crushing been going on; and still Jerusalem is trodden under foot of the Gentiles, and the land, given to Abraham and his seed for an everlasting inheritance, lies well-nigh desolate in the hand of their adversaries, while they themselves are still shut up in unbelief. Israel was to be punished seven times for their sins. We may well believe that these times of chastening and abandonment are well nigh at an end. Everything indicates that such is the case. Signs of an approaching crisis in the history of Israel, the Church, and the world, are far from being wanting. The great river Euphratesthe Turkish empireis being rapidly dried up, that the way of the kings of the East, whoever they may bebelieved by many to be Israel themselvesmay be prepared (Rev. 16:12<\/span>). And we know that the drying up of that river synchronises with the time of the end, when Antichrist shall be overthrown, Israel be restored, and the mystery of God be finished, according to the good tidings which He declared to His servants the prophets (Rev. 10:7<\/span>, R.V.) Simultaneously with the drying up of the Euphrates, the beloved disciple saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits as it were frogs; for they are spirits of devils, working signs; which go forth unto the kings of the whole world, to gather them together to the battle of the great day of God Almighty (Rev. 16:13-14<\/span>, RV.) While this was going, the voice came forth from Him whose coming again was promised on the day He went up: Behold I come as a thief; blessed is he who watcheth and keepeth his garments, lest he walk naked and they see his shame. The events of the last hundred years might justly lead to the conclusion that we had fallen upon the time of the end, especially when predicted chronological periods seemed to be probably drawing near their completion. Such events as the French Revolution of 1789, with the shaking of every Continental throne that ensued upon it; the gradual decay and diminution of the Turkish empire, from 1820 till now when the Turkish vizier gives it as his opinion that, if Turkey engages in a war with Cyprus, it will be the last time she will ever fight in Europe; the entire cessation of the popes temporal power in 1870; the unexampled increase of knowledge in general, and diffusion of the Gospel in particular, with the special attention given to the word of prophecy; and, finally, the fearful spread of infidelity at home and abroad;these should be sufficient to convince us, with the Bible in our hands, that our lot is fallen in days when the time of the end is not far distant.<\/p>\n

[371] He shall have accomplished to scatter<\/em>, &c. It is not a little remarkable that at the time of the French Revolution, when many believed that prophecy was receiving its fulfilment, there were not wanting appearances of the probable termination of the scattering of Israels power. Milman, in his History of the Jews, writes: In the year 1780, the avant-courier<\/em> of the Revolution, Joseph II., ascended the throne (of Austria). Among the first measures of this restless reformer was a measure for the amelioration of the condition of the Jews. In his Edict of Toleration he opened to the Jews the schools and the universities of the empire, and gave them the privilege of taking degrees as doctors in philosophy, medicine, and civil law. It threw open the whole circle of trade to their speculations, permitting them to establish manufactures of all sorts, excepting gunpowder, and to attend fairs in towns where they were not domiciliated. It gave them equal rights, and subjugated them to the same laws as the Christians. Matters are now changed, however, with the Jews in the German empire. After nearly a century of comparative external prosperity, though as yet, alas! far from having returned to the Lord their God and to the true David their King, the popular voice is now lifted, in Prussia especially, to demand their expulsion.According to an article in the British and Foreign Evangelical Review<\/em>, there are only about 21,000 Jews at present in the Holy Land, living mostly in the rabbinical citiesJerusalem, Saffed, Tiberias, and Hebron; about 1500 are found in the commercial centres, but the largest number, about 1300, in Jerusalem.<\/p>\n

3. Our duty to prepare ourselves for the changes that may speedily come, and to help in preparing others. In connection with the casting off of the Jews, the Gentiles would have their times of Gospel privilege. The casting away of Israel was to be the reconciling of the world, and has been so. These times of the Gentiles have been going on for eighteen centuries. But they were not to be for ever. The time was to come when the Gentiles should be dealt with for their use or abuse of the privileges of the kingdom of God, as Israel had been after their rejection of their King and Saviour. That King was to come again, and reckon with His servants to whom He had intrusted His talents. The Lord Jesus shall be revealed from heaven with His mighty angels, coming in the clouds of heaven with power and great glory, so that every eye shall see Him, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ (2Th. 1:7-8<\/span>). Such a time of reckoning with those who have possessed the Gospel and the privileges of the kingdom, awaits the Gentiles as truly as it did Israel. An account must be taken of the manner in which that Gospel has been received. What if the Spirit of grace should be withdrawn from Christendom as He was from Israel, and, for the misuse of the Gospel, the Gentile churches be judicially given over to a spirit of unbelief and impenitence, so as to become the willing followers of Antichrist and partake of his doom? (2Th. 2:11-12<\/span>.) When the Son of Man cometh, shall He find faith on the earth? Be not highminded, but fear; for if God spared not the natural branches, take heed lest He also spare not thee (Rom. 11:20-21<\/span>). Behold, now is the accepted time; behold, now is the day of salvation: although that day with the Gentiles is now hastening to its close. To-day, if ye will hear His voice, harden not your hearts. He that shall come will come, and will not tarry. Behold I come quickly, and My reward is with Me, to give unto every man according as his work shall be (Rev. 22:12<\/span>). To all who accept His Gospel and receive Himself as their King and Saviour, He assigns their work till He shall come. Ye shall be witnesses unto Me both in Jerusalem, and in Judea, and in Samaria, and to the uttermost part of the earth. The Spirit and the Bride say, Come; and let him that heareth say, Come (Act. 1:8<\/span>; Rev. 22:17<\/span>). Have we received that Saviour, and are we faithfully endeavouring to do the work He assigns us? The door of the Ark still stands open; let us make sure of entering it ourselves, and endeavour to persuade our kindred, and as many others as possible, to enter it along with us.<\/p>\n

HOMILETICS<\/em><\/p>\n

SECT. L.THE CONTRAST. (Chap. Dan. 12:10<\/span>.)<\/p>\n

This verse stands, like many in the book of the Revelation, like a bright light in a dark and surging sea, both for solemn warning and at the same time for sweet consolation, in the midst of prophecies which might appear dark and unintelligible. It is such as Dr. Chalmers was accustomed to speak of as the memorabilia<\/em> of Scripture, or passages worthy to be especially noted and remembered. It has special relation to the prophetic communications just delivered by the angel to Daniel, regarding the latter days and what should befall his people in them. It is applicable, however, to the whole contents of Revelation, and to the whole period of the present dispensation, with those who live in it. They imply trouble and affliction; but this is characteristic of our present state on earth, until the happy time arrive when they shall not hurt nor destroy in all Gods holy mountain, and when His people shall dwell in peaceable habitations, and in sure dwellings, and in quiet resting-places (Isa. 11:9<\/span>; Isa. 32:18<\/span>). Till Christ, who is the bright and morning star, shall visibly and gloriously arise on the earth, as He did above eighteen centuries ago in great humility, the time of believers on earth will be one of discipline and of patient waiting. The whole creation will continue to groan and travail together in pain, as it has done until now, till delivered from the bondage of corruption unto the glorious liberty of the children of God. And not only they, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body (Rom. 8:21<\/span>; Rom. 8:23<\/span>). The children of the bridechamber were to mourn while the Bridegroom is away. In the salvation already experienced, and especially in that which is to be revealed, believers greatly rejoice; though now for a season if need be, they are in heaviness through manifold temptations. The effect, however, of these is a blessed one: that the trial of your faith being much more precious than of gold that perisheth, may be found unto praise, and honour, and glory, at the appearing of Jesus Christ (1Pe. 1:6-7<\/span>). Such is the comfort held out in the text. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. We may note<\/p>\n

1. The blessedness of sanctified trouble<\/em>. Trouble is sanctified and blessed in two different ways, and to two different classes. It is sanctified to the ungodly<\/em>, and to those still out of Christ; and it is so when, accompanied by Gods quickening and convicting Spirit, it leads the troubled one to a consideration of sin and its baneful effects, and to an earnest desire to be saved from it, and to be reconciled to God. Such a case was that of Manasseb, who in his captivity and affliction sought the Lord and found Him. Of such sanctified trouble the prodigal son is a standing and divinely given picture. The conversion of Israel in the great tribulation probably to be a distinguished example of the same thing. But trouble is also and especially sanctified to the godly<\/em>, who are already in Christ. These probably more particularly referred to in the text. The many were not only to be purified and made white, but tried,proved and made manifest as Gods pure gold, His faithful people, who choose rather to suffer than to sin, and who prefer death to denial of His truth. In the case of such, trouble however severe, and persecution however bitter, is only the fire employed by the Purifier to purge away the dross from the precious metal, until He sees His own image perfectly reflected in it. This is all the fruit to take away their sin. Persecutors are only Gods rough polishing-stone to brighten His Church. It is the gracious office of the Redeemer to sit as a refiner of silver, and to purify the sons of Levi, that they may offer unto the Lord an offering in righteousness (Mal. 3:3<\/span>). As trouble and affliction is the instrument employed by Him for that purpose, the man is pronounced blessed whom He thus chastens and teaches out of His law (Psa. 94:12<\/span>). Such trouble and suffering is only the evidence of His fatherly and faithful love. Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. 12:6<\/span>; Rev. 3:19<\/span>).<\/p>\n

2. Persecutions and struggles endured by the godly are overruled for good<\/em>. Many shall be purified and made white. The result of the suffering predicted. The authors of these meant them, as in the case of Josephs brethren, for evil, but God overrules them for good. His peoples purification shall be promoted by them. Instead of being losers they shall be gainers. Thus the wisdom and goodness of God are manifested in permitting them. The wrath of men is made to praise Him by contributing to the purification of His children. The storm is not permitted to destroy, but employed to purify them. The furnace-fires of Babylon, kindled by the ungodly, were made only to consume the bonds of those they were intended by them to destroy. Believers have therefore no cause to fear the wrath and persecution of any adversary. These, with everything else, are only made to work together for their good.<\/p>\n

3. Moral purification the great end intended by God in regard to his people<\/em>. The will of God is their sanctification. Perfect holiness their true excellence and real happiness. Such holiness conformity to Gods own character. This the high calling and destiny of His children. Be ye holy, for I am holy. God is love, and His children are to be perfected in love. Sin, which is opposed to this, the only real evil. Gods purpose, therefore, to deliver them from it. The object of Christs incarnation, life, and death to save His people from their sins, to redeem them from all iniquity, and to purify unto Himself a peculiar people, zealous of good works. This moral purification and perfection of His children constantly aimed at by God in His providential dealings both with themselves and the world. Life, with all its chequered experiences and all its varied history, Gods school for the education of His children in order to their moral perfection in His likeness. The Church with its ordinances designed for the same end. He loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water, by the word (Eph. 5:25-26<\/span>). That glorious end ultimately secured. Many shall<\/em> be purified. An Almighty Agent employed for its accomplishment. Whatever may be the instrumentality, whether events in providence or ordinances in the Church, the Agent is the Spirit of holiness, by whose almighty grace we are changed from glory unto glory, into the perfect image of Him whom in the Word we are enabled by Him to contemplate (2Co. 3:17<\/span>). He is able to present the subjects of His moral training faultless before the presence of His glory with exceeding joy. Faithful is He who calleth you, who also will do it (Jud. 1:24<\/span>; 1Th. 5:24<\/span>).<\/p>\n

4. Godliness the only true wisdom<\/em>. The wise shall understand. So in Dan. 12:3<\/span>, they that be wise shall shine as the brightness of the firmament. Wisdom something very different from mere knowledge or science. Knowledge is precious, but at best is only light; wisdom is light, with life and love combined. Knowledge not necessarily accompanied with moral excellence. Probably a much greater amount of knowledge possessed by fallen spirits than by any human being in this life. Knowledge puffeth up; dissociated from renewing grace, is apt to make men vain, heady, highminded. Pythagoras, conscious of the excellence of wisdom, refused to be called by the title which others affected, a wise man, claiming only to be a lover of wisdom,a philosopher. Wisdom a practical thing. Chooses the highest and best ends, and pursues them by the best means. Such is true godliness. The highest and best end, the glory of God the Creator of all, and the enjoyment of His friendship, fellowship, and image. Godliness is Godlikeness, and the continual aiming at such by the way that God has revealed. It is to do justly, and love mercy, and to walk humbly with thy God (Mic. 6:8<\/span>). Pure and undefiled religion before God even the Father is this, to visit the fatherless and the widows in their affliction, and to keep himself unspotted from the world (Jas. 1:27<\/span>). This is wisdom, exemplified in the life and character of Him who was Wisdom personified, and who is made wisdom to all who receive and trust in Him (1Co. 1:30<\/span>).<\/p>\n

5. Knowledge and understanding, in all things necessary to true happiness, guaranteed to all Gods renewed children<\/em>. The wise shall understand. To be wise is a character equivalent to godliness, and belonging to those who by grace are made new creatures in Christ, who is wisdom Himself, and is made wisdom to them that are in Him. To understand is something promised to that character. The promise, though standing absolutely, is yet necessarily limited. The limitation is to those things necessary and desirable for us to understand. Many things which it is the province of science to explore, it is not necessary that we should understand. The same thing true of the Word of God in general, and the word of prophecy in particular. In this life we may well be content to remain, as we must remain, ignorant of many things. Here at best we can but know in part. Hereafter we shall, if approved, know even as we are known. But knowledge and understanding of what is needful is promised to the wise. The promise has special reference to the predictions already delivered by the angel to Daniel; but doubtless intended to extend to the will of God in general. The exhortation is, Be ye not unwise, but understanding what the will of the Lord is. It has reference to revealed truth as a whole. Consider what I say, and the Lord give thee understanding in all things,in all things about which I have written, and whatever else is revealed and necessary to be understood. That understanding has especial respect to God Himself, to His will concerning us, to the revelations of His word, and to His dealings in the world. He hath given us an understanding that we should know Him that is true. This understanding is to make us to be no mere children, but men<\/em> (1Co. 14:20<\/span>). Given, however, to those who are of a child-like, humble, and teachable spirit. Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes (Mat. 11:26<\/span>). The author of this understanding is not man but God, through His Holy Spirit. Ye have an unction from the Holy One, and ye know all things. The anointing which ye have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth and is no lie, even as it hath taught you, ye shall abide in Him (1Jn. 2:20<\/span>; 1Jn. 2:27<\/span>). Christ counsels the vain, conceited Laodiceans to anoint their eyes with His eye-salve, that they may see (Rev. 3:17<\/span>). Open Thou mine eyes, that I may behold wondrous things out of Thy law.<\/p>\n

6. The inability of the ungodly to understand divine truth, and more especially the word of prophecy<\/em>. The wicked shall not understand. Ungodliness, when continued in, incapacitates for the perception of divine truth. The love and practice of sin associated with a moral blindness. If any man will do the will of God, he shall know of the doctrine. A moral and spiritual nature necessary to discern moral and spiritual truth. Mere intellectual light often associated with thick moral darkness. Witness the ancient Greeks and Romans, and many of the heathen at the present day. The ungodly destitute of a taste and relish for divine truth, and therefore incapable of perceiving and appreciating it. Hence the counsel, Give not that which is holy unto the dogs, neither cast ye your pearls before swine. Ungodliness generally associated with pride and self-conceit, the great hindrance to the reception of true knowledge. Whom shall He teach knowledge, and whom shall He cause to understand doctrine? Those that are drawn from the breasts. The ungodly, rejecting divine knowledge, are often righteously given over to a mind incapable of discerning ita reprobate mind. Such, especially, to be the case in the time of the end, more particularly referred to in the text. Antichrists false pretensions and lying wonders believed by those who received not the truth, but had pleasure in unrighteousness (2Th. 2:10-12<\/span>).<\/p>\n

7. A time when it may be too late for repentance<\/em>. The wicked shall do wickedly. The effect of indulged sin and practised ungodliness is to perpetuate itself. A time when God may righteously leave ungodliness to follow its own inclinations. My Spirit shall not always strive with man. He that is filthy, let him be filthy still. Confirmed ungodliness seen in its persistency both in the time of bestowed mercy, and increased light, and manifested judgments. Let favour be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal unjustly, and will not behold the majesty of the Lord. When thy hand is lifted up they will not see (Isa. 26:10-11<\/span>). Such a state of things probably indicated in the text as taking place in the last days, when evil men and seducers shall wax worse and worse, deceiving and being deceived (2Ti. 3:13<\/span>). The greatest blessing, when the wicked is made to turn from his wickedness and live; the greatest curse, when the wicked is left still to do wickedly. To-day, if ye will hear His voice, harden not your heart. Sad indeed when neither mercy nor judgment, neither goodness nor severity, leads men to repentance, and when the more they are stricken the more they revolt, till God ceases even to smite (Isa. 1:5<\/span>).<\/p>\n

8. Solemn contrast presented in the text<\/em>. Scripture abounds in striking contrasts. Here is one, in relation, first, to persons;<\/em> and, second, to what is said of them<\/em>. The persons<\/em> are the wise<\/em> and the wicked<\/em>. The only two classes mentioned, and in Gods eye the only two in the world. The contrast not always sharp or evident in mans sight, though always in the eye of Godprobably to be made more manifest as the end approaches. The wise, those who, like Mary, choose the good part that shall not be taken from them. The wicked, those who are content to have their portion in this life. The wise, those who seek God; the wicked, those who forget Him. The inward language of the wise, Lord, lift Thou upon me the light of Thy countenance; that of the wicked, Depart from us, for we desire not the knowledge of Thy ways. The wise are made such unto salvation, through the knowledge of the Scriptures; the wicked neglect the great salvation, and have no relish for the word that reveals it. The wise often poor and illiterate, with little of the knowledge which the world so eagerly prizes and pursues.<\/p>\n

Just know, and know no more, their Bible true;
A truth the brilliant Frenchman never knew.<\/p>\n

The wicked often only such in the eye of Him who looks not on the outward appearance, but looks upon the heart; in mans eye, perhaps, enlightened, respectable, and even religious. That which is highly esteemed among men, often abomination with God. The Laodicean Christian congratulates himself that he is rich, and increased in goods, and having need of nothing; while, without knowing it, he is poor, and wretched, and miserable, and blind, and naked; satisfied and pleased that he is neither cold nor hot, while, because he is only lukewarm, Christ is ready to spue him out of His mouth. The contrast similar in regard to what is said of the two classes. The wise are purified and made white by the trials and afflictions through which they are made to pass. The wicked, notwithstanding all they either see or experience, all the events of Providence, as well as all the warnings of the Word, still do wickedly. The Lords beseeching hand remains stretched out all day long in vain to a disobedient and gainsaying people. He calls, but they refuse; He stretches out His hand, but they do not regard. They refuse to repent. Again: the wise shall understand; shall see both the meaning and the beauty of Gods Word, especially in what it declares concerning the last things, both the sufferings of Christ and the glory that should follow, with the perils and tribulations that shall usher in that glory, as well as the dealings of Gods providence, and the events that shall come one after another upon the world. But the wicked shall not understand, blind alike to the truths of Gods Word, and the character of His providential dealings with the world, saying, Peace, peace, when there is no peace, calling good evil and evil good, putting bitter for sweet and sweet for bitter, darkness for light and light for darkness. It will be the misery of the wicked who refuse Him who is the Light of the world, that, while the godly in those days of darkness that are to come, shall, like Israel, have light in their dwellings, they shall still walk on in darkness, until their feet stumble upon the dark mountains, and while they look for light, He turn it into the shadow of death, and make it gross darkness (Jer. 13:16<\/span>).<\/p>\n

How important the question, On which side of the contrast am I?Among those who are wise unto salvation, and hearken for the time, the eternity, to come; or among the wicked, who, Felix-like, say, Go thy way for this time, when I have a convenient season I will send for thee. Dying beds often bear witness to the contrast; and dying beds do not generally tell lies. Dying circumstances, when the approach of eternity opens mens eyes, usually discover the wise man and the fool. My principles, said Altamont when in those circumstances, have poisoned my friend; my extravagance has beggared my boy; my wickedness has murdered my wife: and is there another hell? Oh thou blasphemed, yet most indulgent Lord God, hell itself is a refuge if it hide me from Thy frown. Give me more laudanum, said Mirabeau, that I may not think of eternity and of what is to come. I would give worlds, said Thomas Paine, that the Age of Reason<\/em> had never been written. Let us hear from the other side. I have pain, said Richard Baxterthere is no arguing against sensebut I have peace; I have peace. The battle is fought, said Dr. Payson, and the victory is won for ever: I am going to bathe in an ocean of purity, and benevolence, and happiness, to all eternity. My soul, said John Brown of Haddington, hath found inexpressibly more sweetness and satisfaction in a single line of the Bible, nay, in two such words as these, Thy God<\/em> and My God<\/em>, than all the pleasures found in the things of the world since the creation could equal. I desire to depart and to be with Christ, which is far better; and though I have lived sixty years very comfortably in this world, yet I would gladly turn my back on you all to be with Christ. I think now that I could willingly die to see Him who is white and ruddy, the chief among ten thousand. Had I ten thousand hearts, they should all be given to Christ; and had I ten thousand bodies, they should all be employed in labouring for His honour. His last words were MY CHRIST.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

b. TERMINATION<\/p>\n

TEXT: Dan. 12:5-7<\/span><\/p>\n

5<\/p>\n

Then I, Daniel, looked, and, behold, there stood other two, the one on the brink of the river on this side, and the other on the brink of the river on that side.<\/p>\n

6<\/p>\n

And one said to the man clothed in linen, who was above the waters of the river, How long shall it be to the end of these wonders?<\/p>\n

7<\/p>\n

And I heard the man clothed in linen, who was above the waters of the river, when he held up his hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.<\/p>\n<\/p>\n

QUERIES<\/strong><\/p>\n

a.<\/p>\n

Why the other two angelic beings?<\/p>\n

b.<\/p>\n

Why did one hold up both hands to heaven and swear?<\/p>\n

c.<\/p>\n

What are the time, times and a half?<\/p>\n

PARAPHRASE<\/strong><\/p>\n

Then I, Daniel, looked and saw two other angels, besides the one in linen, one on each bank of the Tigris River. And one of them asked the one who was clothed in linen and now hovered above the waters of the river, How long will it be until all these extraordinary terrors end? This great angel then lifted both his hands toward heaven, swearing by Him who lives forever and ever, and declared that they would end in three and one-half years; in other words, when the scattering of a part of the holy people shall have ceased, then all these extraordinary terrors will have come to their end.<\/p>\n

COMMENT<\/strong><\/p>\n

Dan. 12:5<\/span> . . . THERE STOOD TWO . . . Why the appearance of two other angels? Most likely as witnesses of the oath to be taken by the angel dressed in linen and to confirm the very significant announcement about the end of the troublous times this angel was to make. The river is the Tigris.<\/p>\n

Dan. 12:6<\/span> . . . HOW LONG SHALL IT BE TO THE END OF THESE WONDERS? Lange says the angel hovering above the river serves to designate the mighty and swiftly flowing stream of the Tigris . . . as a symbol of the surging world of nations over which the good spirit of the world-power exercises sway as a beneficent and guiding principle of order. The wonders are the extraordinary sufferings which Antiochus IV was to bring upon the holy people.<\/p>\n

Dan. 12:7<\/span> . . . IT SHALL BE FOR A TIME, TIMES, AND A HALF . . . That the angel swears by the name of the Almighty God is indication of the solemn significance of the announcement about to come.<\/p>\n

What must necessarily guide us in the determination of the 3 times is the question, How long shall it be to the end of these wonders? We believe this question, in the present context, can only have reference to the extraordinary terrors of the reign of Antiochus IVnot to some New Testament Antichrist removed by at least some 2000 years from those O.T. saints for whom Daniels revelation was given. We have discussed earlier (Dan. 7:23-25<\/span>) the meaning of time, times and half a time. It symbolizes a definite period of time in round numbers which God knows exactly but man does not need to know. Further, 3 being half of 7 (the perfect number), symbolizes a time that shall not be complete or last forever. Now it happens that from the time that Antiochus IV first removed the daily sacrifice from the Temple until Judas Maccabeus purified the Temple it was a little over 3 years. So the angel dressed in linen has answered the angel who asked that the time of extraordinary terror for the holy people will be, in round Numbers , 3 years.<\/p>\n

The angel adds a qualifying, clarifying remark. When the dispersing of the power of the Hebrew people comes to an endwhen their being scattered ceasesthis will signal the end of the extraordinary terrors of the Contemptible One. It is interesting to observe that when the scattered Jews were finally rallied under the Maccabees (1 Maccabees 8), the purifying of the Temple takes place and the subsequent death of Antiochus IV is announced (1 Maccabees 9, 10). A more exact time to denote the beginning and ending of this extraordinary trouble is declared in the next section.<\/p>\n

QUIZ<\/strong><\/p>\n

1.<\/p>\n

What does the word wonders mean in Dan. 12:6<\/span>?<\/p>\n

2.<\/p>\n

How long is time, times and a half?<\/p>\n

3.<\/p>\n

Why is it improper to apply these 3 times to a N.T. Antichrist?<\/p>\n

4.<\/p>\n

How does 3 years coincide with the most terrible times of Antiochus IV?<\/p>\n

5.<\/p>\n

How does the phrase, . . . an end of breaking in pieces the power of the holy people clarify the 3 years?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(5) Other two.<\/strong>Two heavenly beings are now seen by the prophet. As the absence of the article shows he had not seen them before, St. Jerome supposes them to be the angels of Persia and Greece, but of course it is impossible to identify them.<\/p>\n

The river<\/strong>i.e.,<\/em> the Hiddekel, as in Dan. 10:4<\/span>, though a different word for river is used, which is generally employed to designate the Nile. For the reason of the choice of this word, see the next Note.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

5, 6<\/strong>. <\/strong> In addition to Gabriel and Michael, whom Daniel has already seen, two “other angels” now appear to confirm the oath about to be made (Dan 12:7<\/span>; compare Deu 19:15<\/span>). It is perhaps one of these who asks the angel Gabriel (see Dan 10:5<\/span>; Dan 9:21<\/span>), as he stands “above” the waters of the river (Tigris), the same question which has again and again pressed itself to the front in these visions, “How long shall it be to the end?” The answer is the same as before (Dan 12:7<\/span>; compare Dan 7:25<\/span>).<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Final Analysis.<\/p>\n

<\/strong><\/p>\n

‘Then I Daniel looked, and behold there stood other two, the one on the brink of the river on this side, and the other on the brink of the river at that side. And one said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?” ’<\/p>\n

We must assume that the two men were angels (compare Dan 8:13<\/span>). They were there only to observe and question, and to witness the oath. Possibly they are to be seen as attendants on the man in the linen clothes, emphasising his importance. He himself was ‘above the waters’ (repeated in Dan 12:7<\/span>). This repetition emphasised that this great river, which was one of the two sources of the fruitfulness and life of the area, was under his authority. Their question was a simple one. How long would it be before all these awesome events were fulfilled?<\/p>\n

The word used for river is one regularly used for the Nile, but not exclusively (see Isa 33:21<\/span>). It signifies a great river that produces fruitfulness. But Daniel must have chosen it deliberately. He may well have had Isa 33:21<\/span> in mind, ‘but there YHWH will be with us in majesty, a place of broad rivers and streams –’, for he had here met with God through one who was truly majestic.<\/p>\n

‘These awesome events (wonders).’ There is no clear indication of what specifically these words cover. It may be the whole of what has been revealed in Dan 11:2<\/span> to Dan 12:3<\/span>. There is no reason for restricting them to any section.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> A Final Word of Cheer<\/p>\n

v. 5. Then I, Daniel, looked,<\/strong> after the angel had finished his message, and, behold, there stood other two,<\/strong> two more angels besides the one who had spoken to him, the one on this side of the bank of the river and the other on that side of the bank of the river,<\/strong> on either side of the Tigris. <\/p>\n

v. 6. And one,<\/strong> only one of these angels being introduced as speaking, said to the man clothed in linen, which was upon the waters of the river,<\/strong> occupying a position above the water, How long shall it be to the end of these wonders?<\/strong> literally, “Till when the end of these marvelous things?” the end being the period, or era, of the Messiah with all that happened in it. <\/p>\n

v. 7. And I heard the man clothed in linen, which was upon the waters of the river,<\/strong> as though enthroned there or floating on the waters, when he held up his right hand and his left hand unto heaven,<\/strong> in the gesture of a most solemn oath, and sware by Him that liveth forever,<\/strong> by the one everlasting true God, that it,<\/strong> the period of these wonderful things, shall be for a time, times, and a half,<\/strong> the duration of the period being the same as that of Antichrist’s reign, Cf. Dan 7:25<\/span>; and when he shall have accomplished to scatter the power of the holy people,<\/strong> when the Christian Church would have reached a point apparently near annihilation on account of the oppression of Antichrist, all these things shall be finished,<\/strong> including also the deliverance of the people of the Lord by the angel Michael and everything else that had been included in the great prophecy of the angel. <\/p>\n

v. 8. And I heard, but I understood not,<\/strong> he did not grasp the meaning of the angel’s announcement; then said I, O my Lord, what shall be the end of these things?<\/strong> He wanted a more exact explanation and interpretation of the period to which reference was made and to the sequence of events in that era, for he was still in the dark concerning them. <\/p>\n

v. 9. And he said, Go thy way, Daniel,<\/strong> the words being encouraging although in the nature of a refusal; for the words are closed up,<\/strong> altogether concealed, and sealed till the time of the end,<\/strong> so that it would not be lost or mutilated throughout the times then coming and until the Messianic era. <\/p>\n

v. 10. Many shall be purified and made white and tried,<\/strong> the time of tribulation bringing out their faithfulness to their Lord; but the wicked shall do wickedly,<\/strong> deliberately closing their eyes and minds to the lessons intended also for them ; and none of the wicked shall understand,<\/strong> the eyes of their understanding being blinded by their own fault; but the wise shall understand,<\/strong> for they would read and interpret the signs of the times aright. <\/p>\n

v. 11. And from the time that the daily sacrifice shall be taken away,<\/strong> Cf. Dan 11:31<\/span>, and the abomination that maketh desolate set up,<\/strong> in the idolatry introduced by Antiochus Epiphanes, the antitype of Antichrist, there shall be a thousand two hundred and ninety days,<\/strong> a period of time whose duration in human days and years cannot be exactly determined. <\/p>\n

v. 12. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days,<\/strong> evidently the end of the great trial intended to test the loyalty of the Lord’s children. <\/p>\n

v. 13. But go thou thy way till the end be,<\/strong> calmly awaiting death as a deliverance from all present affliction; for thou shalt rest,<\/strong> in the peace of the grave, and stand in thy lot at the end of the days,<\/strong> in the possession of the inheritance of the saints in light, Col 1:12<\/span>, whose enjoyment he will share with all those who, like him, are faithful to the Lord until the end. Blessed are all who await their death in this spirit of calm hopefulness and certain trust in the promise of God!<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Dan 12:5<\/span><\/em><\/strong>. <\/strong>Behold there stood other two<\/em><\/strong><\/strong> Two other angels stood one on each side of the river Hiddekel or Tigris, chap. Dan 10:4-5<\/span>., and were attendants on that superior one who appeared there in so bright and glorious a form. Gabriel had finished his narrative, and what now follows seems added by way of illustration. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

If the Reader diligently remarks what is said in these verses, he will discover three persons here described: one on each side of the river; and one standing upon the waters of the river! There seems a greater degree of glory and pre-eminency in this person, than in the other two. Probably it was Christ, attended by two angels. So it was probably in the visit to Abraham. Gen 18:1-2<\/span> , etc. If this conjecture be right, it is remarkable that the angels knew nothing of the time of these events to be accomplished. They are represented as desiring to look into these things. 1Pe 1:12<\/span> . The redemption by Jesus is the wonder of angels, as well as the mystery of godliness among men. But, Reader! pause over what is here said, both of the person, the oath, and the manner of using it, which are all recorded. The person could be no other than Christ. See in confirmation, Rev 10:5-6<\/span> . the oath; Jehovah is appealed to, and sworn by. Both hands lifted up. Those sacred hands with which he blessed his people on the Mount in the moment of departure. Luk 24:50-51<\/span> . Various have been the opinions of men, in all ages, concerning the time, times, and an half. Calculating by years, some have put down the number, and refer it to the three years and half of our Lord’s ministry on earth. But certain it is, that there is a purposed obscurity thrown over it by the Lord himself, as if it should not be known until the thing predicted be fulfilled. And the Lord’s command to Daniel, to go his way, and telling him, that the words are dosed to the time of the end, seems, one might have thought, sufficiently satisfactory, to stop the hands of confident men from presuming to lift up the covering, and becoming bold enough to attempt explaining what they themselves do not know. Reader! let you and I leave it with the Lord. It will be explained in due time. In the mean season, let us attend to what is more plain, and which will be always profitable. The many that shall be purified; and the wicked that shall do wickedly; may serve to show the vast, the mighty difference between them; and to lead us to acknowledge, that that difference is all of grace. Oh! Lord! grant testimonies to thy people. Rom 11:7<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Dan 12:5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.<\/p>\n

Ver. 5. Then I Daniel looked.<\/strong> ] As being as yet unsatisfied. <\/p>\n

<\/p>\n

And, behold, there stood other two.<\/strong> ] Angels, on each bank of the river Tigris, by whose interrogation Daniel is further resolved about the vision.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Dan 12:5-13<\/p>\n

5Then I, Daniel, looked and behold, two others were standing, one on this bank of the river and the other on that bank of the river. 6And one said to the man dressed in linen, who was above the waters of the river, How long will it be until the end of these wonders?’ 7I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time; and as soon as they finish shattering the power of the holy people, all these events will be completed. 8As for me, I heard but could not understand; so I said, My lord, what will be the outcome of these events?’ 9He said, Go your way, Daniel, for these words are concealed and sealed up until the end time. 10Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. 11From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1, 290 days. 12How blessed is he who keeps waiting and attains to the 1, 335 days! 13But as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age.’<\/p>\n

Dan 12:5 Then I, Daniel, looked and behold, two others were standing This chapter is a continuation of the literary context which began in chapter 10. In Dan 10:4 two angelic beings were seen standing by the Tigris River. However, the term river in Dan 10:4 (BDB 625) is the Tigris, and the one here in Dan 12:5 (BDB 384) is a different Hebrew word. The one here is most often used for the Nile River. However, there is an exception to this in Isa 33:21, where it is used of canals.<\/p>\n

Dan 12:6 And one said to the man The Masoretic text has and he said, while the Septuagint and the Vulgate have I said. In Dan 8:13-14; Dan 8:16 Daniel hears two angels discussing the vision Daniel had just seen, so too, here. Angels are often referred to as man. See note at Dan 8:16.<\/p>\n

How long will it be until the end of these wonders This is exactly the same question the angelic being asked in Dan 8:13. The word wonders (BDB 810) could have a negative connotation here (cf. Dan 12:7) and a positive one later (cf. Dan 12:1-3).<\/p>\n

Dan 12:7 as he raised his right hand and his left toward heaven This is an OT oath gesture (cf. Deu 32:40; Isa 62:8; Eze 20:5 and in the NT, Rev 10:5-6). Both hands being raised must denote intensity or solemnity.<\/p>\n

and swore by Him who 1ives forever This is another use of the term ‘olam (BDB 761), which must be interpreted in light of its context. Notice its usage in Daniel.<\/p>\n

1. everlasting righteousness, Dan 9:24<\/p>\n

2. everlasting life, Dan 12:2<\/p>\n

3. everlasting contempt, Dan 12:2<\/p>\n

4. those who lead the many to righteousness, like the stars forever and ever, Dan 12:3<\/p>\n

5. Him who lives forever, Dan 12:7<\/p>\n

a time, times, and half a time There has been much discussion over this phrase. This exact phrase is used in Dan 7:25 (and Rev 12:14). It seems to be an apocalyptic idiom for a time of persecution (half of seven, cf. Milton S. Terry, Biblical Hermeneutics, p. 445). There are several other phrases in Daniel and the Book of the Revelation that use this basic time frame:<\/p>\n

1. Dan 8:14; Dan 8:26 2300 evenings and mornings; this has been interpreted as either<\/p>\n

a. 1150 days<\/p>\n

b. 6 years, 110 days<\/p>\n

2. Dan 9:27 reference to half of seven<\/p>\n

3. Dan 12:11 1290 days<\/p>\n

4. Dan 12:12 1335 days<\/p>\n

5. Rev 11:2 to Rev 13:5 42 months or 1260 days (Rev 11:3; Rev 12:6)<\/p>\n

This seems to refer to about three and one-half years in the lunar calendar. These numbers are more symbolic than literal because of their similarity, yet their difference.<\/p>\n

they finish shattering the power of the holy people Does this refer to (1) some kind of persecution of the Jewish people (cf. Dan 7:21; Dan 7:25; Dan 8:23-26; Dan 9:24-27; Dan 11:36-45) or (2) of the Christian church (cf. Matthew 24; Mark 13; Luke 21; 2 Thessalonians; Revelation)? There is a third option that goes back to Dan 11:14; Dan 11:34, which may refer to Daniel’s opposition to the Jewish opposition to Antiochus IV because he believes God will accomplish the victory in His own time, in His own way, and for His purposes (the book of Daniel’s emphasis on God’ sovereignty, which is such a common element in apocalyptic literature).<\/p>\n

There has been much discussion about this period of time, but it is obvious that it refers to a historical occurrence when the evil one seems to be gaining an advantage (cf. Dan 8:23-26; Luk 21:24). The Septuagint totally changes the thought of this verse and must be ruled out as a realistic option. The end of time setting (cf. Dan 12:4) will see things getting worse and worse for the people of God (cf.Dan. Dan 12:1).<\/p>\n

Apocalyptic literature is pessimistic about the possibility of historical process accomplishing anything positive or righteous. Therefore, the power of humans, even redeemed humans, must be shown to be inadequate. Only a powerful, climatic coming of God into fallen history can restore and accomplish the plans and purposes of God.<\/p>\n

Dan 12:8 As for me, I heard but could not understand Daniel had been given special gifts of wisdom and dream (vision) interpretation (cf. Dan 1:17). In Dan 8:16 the powerful angel orders Gabriel to give Daniel understanding (cf. Dan 9:22; Dan 10:21). However, this does not mean to imply that Daniel understood everything about these visions. His understanding was still limited by his sixth century B.C. context. Some of these visions were not for OT people of God. The New Covenant and the two comings of Christ alter Daniel’s Mosaic orientation.<\/p>\n

My lord, what will be the outcome of these events Although the godly man, Daniel, asked, his curiosity would not be answered. These events are for the last generation (cf. Dan 12:9). The term lord here is not a title for deity, but the general term for respect, adomi (cf. Dan 10:16).<\/p>\n

Dan 12:10 Many See note at Dan 12:1 (everyone).<\/p>\n

will be purged, purified and refined Some will respond to God’s messengers and it will radically change their lives! Persecution is a means of purging (BDB 140, KB 162, Hithpael IMPERFECT, to separate from dross [i.e. evil])and sanctification (BDB 864, kb 1057, Niphal IMPERFECT, to separate from dross [i.e. to God] cf. Dan 11:35; Mal 3:2-3).<\/p>\n

but the wicked will act wickedly, and none of the wicked will understand There will be a huge division among humans. Those who do not know God will be completely surprised by events of the end-time. Evil will be shown for what it is!<\/p>\n

those who have insight will understand If this refers to the end-time, and if the New Testament is true, then these must be believing Jews and Gentiles because in Christ there are no more racial, sexual, or social distinctions in salvation (cf. Gal 3:28; Eph 2:11; Eph 3:13; Col 3:11).<\/p>\n

Dan 12:11 From the time that the regular sacrifice is abolished This obviously refers to a historical event. The regular sacrifice (BDB 556) refers to the daily sacrifice of a lamb, every morning and evening in the temple (the continual). There has been a diversity of opinions based on the time frame in which the passage is viewed:<\/p>\n

1. Antiochus IV (cf. Dan 8:11-13)<\/p>\n

2. the Roman general, Titus, in A.D. 70 (cf. Dan 9:25-27; Mat 24:15)<\/p>\n

3. the end-time Antichrist (cf. Daniel 7; Dan 11:36 f-40; Matthew 24; Mark 13; Luke 21; 2 Thessalonians 2; and the book of Revelation).<\/p>\n

the abomination of desolation is set up Some see this phrase (BDB 1055, 1030) as referring to Antiochus IV setting up an altar to Zeus in the temple during the Macabbean period (cf. Dan 8:11-13). Others see it as referring to the anti-God world ruler of the end-time (cf. Dan 7:21; Dan 7:25; Dan 8:23-26; Dan 9:25-27; Dan 11:36-45). The phrase is ambiguous enough to fulfill several historical situations.<\/p>\n

1290 days See note at Dan 12:7.<\/p>\n

Dan 12:12 How blessed is he who keeps waiting and attains to the 1,335 days This seems to be longer than most of the prophetic dates (cf. Dan 12:7). Those who remain faithful to God even in the midst of an extended persecution will be rewarded and blessed. Perseverance is crucial.<\/p>\n

Dan 12:13 go your way. . .enter into rest Daniel is told to quit wrestling with this, to leave it alone, and to live out his normal life until his death (cf. Dan 12:9). But the great hope of Dan 12:13 is the assumption that he (and all who believe) will rise again unto an end-time reward. Hallelujah!<\/p>\n

DISCUSSION QUESTIONS<\/p>\n

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.<\/p>\n

1. What is the historical reference of the literary unit Daniel 10-12?<\/p>\n

2. Why are there so many diverse interpretations of this passage of scripture?<\/p>\n

3. Is this the only place in the OT where a resurrection is mentioned?<\/p>\n

4. What is the central truth of Dan 12:5-13?<\/p>\n

5. Explain the concept of multiple fulfillment prophecy.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

the river. See note on Dan 10:4. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Dan 12:5<\/p>\n

Dan 12:5 Then IH589 DanielH1840 looked,H7200 and, behold,H2009 there stoodH5975 otherH312 two,H8147 the oneH259 on this sideH2008 of the bankH8193 of the river,H2975 and the otherH259 on that sideH2008 of the bankH8193 of the river.H2975 <\/p>\n

Dan 12:5<\/p>\n

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.<\/p>\n

Daniel noticed two more figures standing on either side of the river. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

other two: Dan 10:5, Dan 10:6, Dan 10:10, Dan 10:16 <\/p>\n

bank: Heb. lip <\/p>\n

of the river: Dan 10:4 <\/p>\n

Reciprocal: Dan 7:16 – one Dan 8:13 – one saint Dan 8:16 – between 1Pe 1:12 – which things Rev 14:1 – I looked<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Dan 12:5. The prophet next sees a vision of things to take place in the Gospel age, or at least things that will be a part of its blessings. The Lord often uses rivers and other streams figuratively to represent His blessings upon the righteous. However, at the present time Daniel is still by the river where he received his last message from heaven. Now there is a person on each side of the river prepared to give some information in the hearing of the prophet.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Dan 12:5-6. Then I, Daniel, looked Here begins an account of a new vision that appeared to Daniel, confirming and explaining the former; for Gabriel, it seems, had finished his narrative, and what now follows is added by way of illustration. Some will have these other two angels to be the guardians of Persia and Greece; and from thence contend, that these two empires are the only ones concerned in the preceding scripture, or writing, of truth. But this is mere conjecture, unsupported by the relation here given. The one on this side of the bank of the river, &c. Namely, the river Hiddekel, or Tigris, of which mention is made Dan 10:4. And one said Hebrew, And he said, that is, one of the angels. But the Syriac, Arabic, some of the Greek copies, and the Vulgate, read, And I said, meaning Daniel, to the man clothed in linen Mentioned Dan 10:5, (where see the note,) which was upon, or rather, above, the waters of the river Namely, the Son of God, our High-Priest, who rules the nations, of which standing upon, or above, the waters, was an emblem: see Psa 29:10. As a figure of this, Christ, in the days of his flesh, walked upon the waters, Mat 14:25. How long shall it be to the end of these wonders What is the time fixed in the divine counsels for the full accomplishment of these wonderful predictions? When shall these extraordinary events take place?<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

12:5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the {g} river, and the other on that side of the bank of the river.<\/p>\n

(g) Which was the Tigris.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

4. The end of Israel’s trials 12:5-13<\/span><\/p>\n

Daniel continued to view things in the vision that he began describing in Dan 10:5. The book ends with a question and answer session.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The first question 12:5-6<\/span><\/p>\n

Daniel now saw two other individuals, undoubtedly angels, besides the one who had been addressing him since Dan 10:11, standing on either side of the Tigris River (cf. Dan 10:4). One of these angels asked a question of the man (Son of Man) dressed in linen (cf. Dan 10:5-6) who was above the river. He wanted to know how long it would be until the end of the events just related (cf. 1Pe 1:10-12), namely, the things having to do with Israel’s final persecution and deliverance (Dan 11:36 to Dan 12:3).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. 5. other two ] i.e. (as we should now say) two others, in addition, viz. to the glorious being, whom Daniel saw … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 12:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22097","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22097","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22097"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22097\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22097"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22097"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22097"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}