Verse 2

many . . . that sleep--"many from among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [TREGELLES]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years (Rev 20:3, Rev 20:5-6; compare Co1 15:23; Th1 4:16). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in Isa 26:19, Isa 26:21; Isa 27:6. Compare Isa 25:6-9. The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in Dan 12:1 and the resurrection in Dan 12:2; whence the phrase, "at that time," twice occurs in Dan 12:1, but no fixing of time in Dan 12:2-3; 2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare Heb 11:35. NEWTON'S view that "many" means all, is not so probable; for Rom 5:15, Rom 5:19, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.

Verse 3

wise-- (Pro 11:30). Answering to "they that understand" (Dan 11:33, Dan 11:35), the same Hebrew, Maskilim; Israelites who, though in Jerusalem when wickedness is coming to a head, are found intelligent witnesses against it. As then they appeared worn out with persecutions (typically, of Antiochus; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions here appears "to make them white" (Mat 13:43; Rev 7:9, Rev 7:14). turn . . . to righteousness--literally, "justify," that is, convert many to justification through Christ (Jam 5:20). stars-- (Co1 15:41-42).

Verse 4

shut up . . . seal the book--John, on the contrary, is told (Rev 22:10) not to seal his visions. Daniel's prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled (Rev 1:1, Rev 1:3; Rev 22:6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: Daniel's prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare Mat 25:13, Mat 25:19; Mar 13:32-37; Pe2 3:8, Pe2 3:12; Rev 22:20). run to and fro--not referring to the modern rapidity of locomotion, as some think, nor to Christian missionaries going about to preach the Gospel to the world at large [BARNES], which the context scarcely admits; but, whereas now but few care for this prophecy of God, "at the time of the end," that is, near its fulfilment, "many shall run to and fro," that is, scrutinize it, running through every page. Compare Hab 2:2 [CALVIN]: it is thereby that "the knowledge (namely, of God's purposes as revealed in prophecy) shall be increased." This is probably being now fulfilled.

Verse 5

A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other side, implying that on all sides angels attend to execute God's commands. The angel addressing Daniel had been over the river "from above" (Dan 12:6, Margin).

Verse 6

one--namely, of the two (Dan 12:5). man . . . in linen--who had spoken up to this point. God impelled the angel to ask in order to waken us out of our torpor, seeing that the very "angels desire to look into" the things affecting man's redemption (Pe1 1:12), as setting forth the glory of their Lord and ours (Eph 3:10). How long . . . to the end of these wonders--This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question (Dan 12:8) refers to the more immediate future of his nation [AUBERLEN].

Verse 7

held up . . . right . . . and . . . left hand--Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth (Deu 32:40; Rev 10:5-6). Here both hands are lifted up for the fuller confirmation. time, times, and a half--(See on Dan 7:25). NEWTON, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years, or 1260 prophetic days, is assigned to it as the Western apostasy of the little horn (Dan 7:25); and so, says PRIDEAUX, Mohammed began to forge his imposture, retiring to his cave, A.D. 606, the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title, The Universal Pastor; Antichrist thus setting both his feet on Christendom together, the one in the East, and the other in the West. Three and a half is the time of the world power, in which the earthly kingdoms rule over the heavenly [AUBERLEN]. "Three and a half" represents the idea of spiritual trial; (besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain): it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles forty-two months (Rev 11:2), so the exercise of the power of the beast (Rev 13:5). The two witnesses preach in sackcloth 1260 days, and remained unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and a half" (Rev 11:3, Rev 11:9, Rev 11:11; Rev 12:6, Rev 12:14). Forty-two connects the Church with Israel, whose haltings in the wilderness were forty-two (Num. 33:1-50). The famine and drought on Israel in Elijah's days were for "three years and six months" (Luk 4:25; Jam 5:17); there same period as Antiochus' persecution: so the ministry of the Man of Sorrows, which ceased in the midst of a week (Dan 9:27) [WORDSWORTH, Apocalypse]. scatter . . . holy people--"accomplished" here answers to "the consummation" (Dan 9:27), namely, the "pouring out" of the last dregs of the curse on the "desolated holy people." Israel's lowest humiliation (the utter "scattering of her power") is the precursor of her exaltation, as it leads her to seek her God and Messiah (Mat 23:39).

Verse 8

understood not--Daniel "understood" the main features of the vision as to Antiochus (Dan 10:1, Dan 10:14), but not as to the times. Pe1 1:10-12 refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."

Verse 9

Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (see on Dan 12:4; Dan 8:26).

Verse 10

There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin (Dan 11:33-35) [MAURER]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [AUBERLEN]. To this Christ refers (Mat 24:15), "Whose readeth, let him understand."

Verse 11

from . . . sacrifice . . . taken way . . . abomination-- (Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see AUBERLEN'S translation, "summit," Dan 9:27), and the measure of iniquity be full, before Messiah comes. thousand two hundred and ninety days--a month beyond the "time, times, and a half" (Dan 12:7). In Dan 12:12, forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. CUMMING thinks the 1260 years begin when Justinian in 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See Lev 26:24, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on Dan 8:14. The seventh millenary of the world [CLINTON] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare Mat 24:36; Act 1:7; Th1 5:2; Pe2 3:10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. HALES makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.

Verse 13

rest--in the grave (Job 3:17; Isa 57:2). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect" (Heb 11:40). stand--implying justification unto life, as opposed to condemnation (Psa 1:5). thy lot--image from the allotment of the earthly Canaan. Next: Hosea Introduction

Verse 1

And at that time shall Michael stand up,.... The Archangel, who has all the angels of heaven under him, and at his command, the Son of God, our Lord Jesus Christ; who is as God, as the name signifies, truly and really God, and equal in nature, power, and glory, to his divine Father: "he shall stand up"; which is not to be understood of his incarnation, or manifestation in the flesh, for this refers to times long after that; yet neither of his personal appearance in the clouds of heaven, and standing upon the earth in the latter day; but of his spiritual presence among his people, and protection of them, and continuance with them: this respects the spiritual reigns of Christ, the Lamb's standing upon Mount Zion, and the 144,000 with him, Rev 14:1, and this will be at that time, when the eastern antichrist, the Turk, will be destroyed; for the words are closely connected with the last verse of the preceding chapter; and when also the western antichrist, the pope of Rome, will come to his end; for, as they rose, so they will fall, much about the same time; and then Christ will rise and stand up, as the glorious Head of the church, and as a triumphant Conqueror over all his enemies, and take to himself his great power, and reign, and that kingdom which of right belongs to him. The great Prince which standeth for the children of thy people; the King of kings, and Lord of lords, the Prince of the kings of the earth; great in his person, and in his office; great in dignity, power, and authority; who always did, and ever will, stand on the side of the true Israel of God: he espoused their cause very early; he wrought out salvation for them in time; he intercedes for them now in heaven, and will appear to be their patron and defender against all their enemies in the latter day: here it seems to have special regard to the people of the Jews, Daniel's people; whom Christ shall appear unto, and for, in an eminent manner, to convert and save them, help and assist them, protect and defend them. And there shall be a time of trouble, such as never was since there was a nation even to that same time; that is, ever since the world was, from the beginning of it, from the creation of the world; not only from the time that the Jews became a people, which was at their coming out of Egypt, as some understand it, but from the beginning of time; and so our Lord interprets it, who seems to have this passage in view in Mat 24:21, there have been many great and sore troubles in the world, great confusions in it, and convulsions of it, strange and amazing changes in it; very afflictive and distressing times have been to each of the kingdoms, nations, and cities, which have been entirely overthrown; but never was any like to this; which respects not the distresses of the Jews in the times of Antiochus, or at the destruction of Jerusalem by the Romans; nor does it seem to respect them at all, at least they will have no further share and concern in it, than as they will be in connection with other people, among whom they will be at this time; and it will be to them rather a time of deliverance and salvation than of distress; but it is that time of trial, and hour of temptation, that shall come upon all the world, Rev 3:10 as it may concern the church and people of God, it is the last struggle of the beast, of antichrist, at the time of his downfall and ruin, when he will make his last effort; this will be the last persecution of the saints, which will be short and sharp; the slaying of the witnesses, which will affect the whole interest of Christ everywhere; and as this concerns others, it designs the pouring out of the vials of God's wrath upon all the antichristian states, and all those judgments and calamities which will come upon the nations of the world, signified by the harvest and vintage; see Rev 14:14, &c.: and this time of trouble, for the nature, quality, and extent of it, will exceed any and all that ever were in the world. And at that time thy people shall be delivered; the Jews, the people of Daniel; these shall be delivered not only from the then present outward troubles, not only from their present captivity and afflictions, but from their spiritual evils; from the bondage of sin, and the captivity of Satan; their disbelief of the Messiah; their confidence in their own righteousness, and attachment to the traditions of their fathers; they shall be turned from their transgressions, and return to the Lord their God, and David their King, and shall be truly converted, and spiritually and eternally saved, Rom 11:25. Every one that shall be found written in the book; in the book of life, as Jacchiades; in the book of God's eternal purposes and decrees, concerning the salvation of his people by Christ; for it is according to these that God saves and calls men, whether Jews or Gentiles, Ti2 1:9.

Verse 2

And many of them that sleep in the dust of the earth shall awake,.... Which is not to be understood in a figurative and metaphorical, sense, as by R. Jeshuah the Jew, Porphyry the Heathen, and by some Christian writers; neither of the deliverance of the Jews from the troubles of Antiochus, or their present captivity; nor of the spiritual resurrection of them, or others, from their state of infidelity to a profession of the Gospel, which in some is real, in others only hypocritical; but, in a literal sense, of the resurrection of the dead at the last day, which, with respect to the righteous, will take place upon the personal appearance of Christ at first, Th1 4:16, for, as death is oftentimes compared to "sleep", in which the senses are bound up, and the body is in a state of inactivity; see Joh 11:11, so the resurrection from the dead is expressed by awaking out of sleep, when the body shall rise fresh and vigorous, in full health and strength, as a man out of a comfortable sleep; see Psa 17:15. The word "many" is used, either because, as all will not sleep, so all will not be awaked; there will be some that will be alive and awake at Christ's coming, Co1 15:51, or, as it signifies, a multitude, Psa 97:1 and so here the innumerable multitude of the dead, who are afterwards distributively considered; and indeed the word is sometimes used for "all"; see Rom 5:15, some to everlasting life; to the enjoyment of everlasting life and happiness with Christ in the world to come; a phrase often used in the New Testament, though never before in the Old; expressive of that felicity and bliss which the saints enjoy in heaven after this life is over, first in the separate state of the soul, and then, at the resurrection, in soul and body, and of the everlasting continuance of it; they that shall enjoy this are those that are written in the Lamb's book of life, or are ordained unto eternal life; who are redeemed by the blood of Christ, regenerated by his Spirit and grace, justified by his righteousness, adopted into the family of God, are heirs of God, and joint heirs with Christ; these are the dead in Christ, which rise first: and some to shame and everlasting contempt; wicked men, who lived in a course of sin in this world, without any remorse or shame; but, when they shall rise from the dead, they will rise with all their sins upon them, and with a full conviction of them in their consciences; and will be ashamed of them, and to appear before God the Judge of all; and will be had in contempt by the Lord, by elect angels, and all good men; and this reproach shall never be wiped off; see Isa 66:24. Our Lord seems manifestly to have respect to this passage, when he speaks of men coming out of their graves at the last day, "some unto the resurrection of life, and others unto the resurrection of damnation", Joh 5:28 and upon these words it may well be thought the Apostle Paul grounded his faith of the resurrection of the dead, both just and unjust, Act 24:15, and though the resurrection of both is spoken of here and elsewhere together, yet it will be at distinct periods of time; the resurrection of the just at the beginning of the thousand years, and that of the wicked at the end of them, Rev 20:5, between which will be the intermediate state of the saints dwelling with Christ on earth; where they will be favoured with his presence, and the rewards of his grace, to which the following verse has respect.

Verse 3

And they that be wise shall shine as the brightness of the firmament,.... That are wise, not in things natural and civil, but in things spiritual; who are wise unto salvation; that are wise to know themselves, their state and condition by nature; their impurity and impotence; the insufficiency of their own righteousness; the exceeding sinfulness of sin, and the dangerous circumstances they are in; that are wise to know Christ, and him crucified; to believe in him, and trust in him for everlasting life and salvation: these at the resurrection shall shine, both in body and soul; their bodies shall be fashioned like to the glorious body of Christ; their souls shall be filled with perfect light and knowledge, and be completely holy, without any sin upon them; and this light and glory that will be upon both soul and body will be like the brightness of the heavens when the sun is risen; yea, it will be like the brightness and glory of the sun itself, as our Lord affirms; having, as it seems, respect to this passage, Mat 13:43. Some render it, "they that instruct" (i); or make others wise, and so restrain it to ministers of the word; but the more general sense is best; and, besides, they are more particularly described in the next clause: and they that turn many to righteousness as the stars forever and ever; or, "that justify many" (k); that teach the doctrine of a sinner's free justification by the righteousness of Christ; that lead and direct souls sensible of sin, and of the weakness of their own righteousness, to the righteousness of Christ, as being that only which justifies before God; otherwise it is God alone that justifies men, by imputing the righteousness of his Son unto them: but these show men the way of justification, or that which God takes to justify sinners; and this being the principal doctrine of the GospeL, they are denominated from it; and no man deserves the name of a Gospel minister that does not preach it, though this is not all that they preach; they preach all other doctrines of the Gospel in connection with it, and also instruct men thus justified to live soberly, righteously, and godly: now, as these are stars in the church of Christ below, who receive their light from Christ the sun of righteousness, and communicate it to his people; so they will continue stars in the Millennium state, and appear exceeding glorious, having the glory of God and Christ upon them, and not only then, but to all eternity. These words are applied to the days of the Messiah by the Jews (l). (i) "erudiunt", Munster; "erudientes", Junius & Tremellius; "qui alios instituerint", Grotius. (k) "justificantes", Pagninus, Montanus, Junius & Tremellius; "qui justificaverint", Calvin, Piscator. (l) Shemot Rabba sect. 15. fol. 102. 4.

Verse 4

But thou, O Daniel, shut up the words,.... Of the book, in which he had wrote the visions and prophecies delivered to him: this he is bid to "shut up", to keep it from the common and profane people, who would only burlesque it; and to keep it to himself, as a peculiar treasure committed to his care; and though it was not kept from the saints and people of God, from their reading it, yet he was not to interpret and explain it to them; it was to remain a secret until the time of its accomplishment was come, or, however, near at hand; so that this denotes the obscurity of the prophecy, and the great difficulty of understanding it; it being like a book that is shut and sealed, as follows, see Rev 5:1, and seal the book, even to the time of the end; till the time comes appointed for the fulfilment of it, which shows that it reached to times at a great distance; that till these times were come, or near, it would be as a sealed book, and yet the accomplishment of it would be sure and certain, as what is sealed is: many shall run to and fro, and knowledge shall be increased; that is, towards the end of the time appointed, many persons will be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get knowledge of them; will read and study the Scriptures, and meditate on them; compare one passage with another; spiritual things with spiritual, in order to obtain the mind of Christ; will peruse carefully the writings of such who have gone before them, who have attempted anything of this kind; and will go far and near to converse with persons that have any understanding of such things: and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased; and things will appear plainer the nearer the accomplishment of them is; and especially when accomplished, when prophecy and facts can be compared together: and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelic truths and doctrines, will be abundantly enlarged at this time; and the earth will be filled and covered with it, as the sea with its waters; see Isa 11:9.

Verse 5

Then I Daniel looked, and, behold, there stood other two,.... Other two angels, besides the man clothed with linen, Dan 12:6 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: the one on this side of the bank of the river, and the other on that side of the bank of the river; Hiddekel or Tigris, as appears from Dan 10:4. 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.

Verse 6

And one said to the man clothed with linen,.... One of the angels on one side of the bank of the river spoke to Christ, who appeared in a human form, as a presage of his future incarnation; and as clothed in linen, expressive of his priestly office, and of his purity and holiness, which qualified him for it; See Gill on Dan 10:6. Which of the angels it was that spake is not said, or on which side of the river he stood; very probably each of them spake in their turn, and joined: in the same request to Christ: which was upon the waters of the river: or above (m) them; denoting his power and dominion over men, kingdoms, and nations, sometimes signified by waters, and even over those the most tumultuous and raging: how long shall it be to the end of these wonders, these wonderful things before predicted, concerning the state and condition of the people of God, their troubles and afflictions, the fall and ruin of antichrist, and the glorious things that shall follow upon that: angels, as they are inquisitive creatures, and pry into the mysteries of grace, so into those of Providence; especially such as concern the church of God, for whom they have a great regard; of the secrets of which they have no knowledge until revealed unto them; though this question seems to be put not so much for their own sakes as for the sake of Daniel, who was present, but had not that courage and presence of mind as they had; nor could use that freedom with Christ as they did, at least at first, till encouraged by their example. (m) "super aquas", Pagninus; "desuper aquas", Montanus; "supra aquas", Calvin, Cocceius, Michaelis.

Verse 7

And I heard the man clothed in linen, which was upon the waters of the river,.... Christ, as he appeared in a human form, and as the High Priest our profession, and as the Mediator that has power over all flesh; so he pronounced articulate sounds with a human voice, and so loud, clear, and distinct, that Daniel could hear every word he said, and for whose sake it was said: when he held up his right hand and his left hand unto heaven; the lifting up of the right hand is a gesture used in swearing, and the lifting up of both hands is either for the greater solemnity of the action, or with respect to the two angels that stood one on one side of him, and the other on the other, that both might be eyewitnesses of this solemn affair; though lifting up both hands is often a prayer gesture, and there may be a mixture of both in this action, of both praying and swearing; Christ, as the High Priest, intercedes for his church and people, that their faith fail not till the end of their troubles comes: and sware by him that liveth for ever; by the living God, the immortal One, who only hath immortality. Maimonides (n) interprets it, "by the Life of the world"; that is, by God, who is the Life of the world, that gives life and being to all creatures; all live, and move, and have their being in him, and so is greater than all, and by whom an oath is only to be taken. Christ, as man, swears by his divine Father, who, as such, was greater than he; though, if we understand it of God, Father, Son, and Spirit, the one, only, true, and living God, there is no impropriety in Christ's swearing by himself the living God, which is a character he sometimes bears; see Heb 3:12, what he here swears to is, that it shall be for a time, times, and an half; that it would be so long to the end of these wonderful things; or that the troubles of the church would last so long, and, at the end of that date here fixed, a glorious scene would open, and amazing things appear, to the great joy and comfort of the saints. "Time" signifies a prophetic year, or 360 years; and "times" two prophetic years, or 720 years; and half a time half a prophetic year, or 180 years, in all 1260 years; which is the exact date and duration of the reign of antichrist, of the church's being in the wilderness, and of the witnesses prophesying in sackcloth, and of the treading under foot the holy city, expressed both by 1260 days, and by forty two months, which are the same; see Rev 11:2, and when he shall have accomplished to scatter the power of the holy people: that is, either, "when he (God) shall have finished the scattering the power of the holy people", the Jews; when the dispersion of them, who were formerly a holy people to the Lord, and shall be so again, will be over; and they shall be gathered out of all nations where they have been dispersed, and, being converted, shall return to their own land: or, "when he" (antichrist) "shall have done scattering", the church and people of God in general; when his wars with the saints, and victories over them, will be ended; and particularly when the slaying of the witnesses will be over, at which time there will be a great scattering of the saints; they will be as sheep without a shepherd, their pastors being smitten, slain, or removed into corners; all which things will be fulfilled about the end of the date before mentioned: and then all these things shall be finished; or, as the same glorious Person explains it, "time will be no longer, and the mystery of God will be finished", Rev 10:6, the time of antichrist's reign, and of the troubles of the church, and the witnesses' prophesying in sackcloth, will be protracted no longer than the time, and times, and half a time, or the 1260 days, or forty months, that is, 1260 years; then all the afflictions of the church will be at an end, and glorious times will succeed, as before spoken of; the spiritual reign of Christ, the first resurrection, and the Millennium, in their order. (n) Moreh Nevochim, par. 1. c. 72. p. 146. So R. Joseph Albo, Sepher Ikkarim, l. 1. c. 69. "per vitam aeternitatis", so some in Gejerus.

Verse 8

And I heard, but understood not,.... Daniel heard what Christ said, in answer to the angel, but he did not understand the meaning of it, which he ingenuously confesses; he did not understand what was meant by "time", and "times", and "half a time"; what kind of time this was, and when and how it would end, and which he was very desirous of knowing: then said I, O my Lord, what shall be the end of these things? he applied not to the angel that put the above question, but to the man clothed with linen; to Christ, whom he perceived to be a divine Person, a Person of dominion, power, and authority, superior to angels, and his Lord and God; and who only could resolve the question he puts, which is somewhat different from that of the angel's, Dan 12:6, that respects the length of time, to the accomplishment of these things; this the quality at the end of them, what kind of end they should have; or what the signs, symptoms, and evidences of the end of them, by which the true end of them might be known. Mr. Mede renders it, "what are these latter times?" perhaps it might be rendered better, "what is the last of these things?" (o) what is the last thing that will be done, that so it may be known when all is over? (o) "quid erit novissimum horum?" Munster; "postremum horum?" Calvin.

Verse 9

And he said, go thy way, Daniel,.... About thy business; attend to civil affairs, the affairs in which he was concerned in the king's court, and ask no more questions concerning this matter; but be content with the prophecies that have been delivered to thee, and with what knowledge thou hast of them: or he is bid to go and write in a book the several visions he had seen, and the predictions related to him; that he might read them, and meditate on them at his leisure, and transmit them to future posterity, for their use: or go the way of all flesh, prepare for death and eternity; for in the present state he was not to expect a full revelation of these things; but should rest satisfied with what he knew, and assure himself with the full performance of them, and that he should have his share of the blessed times in the Millennium, and of the ultimate glory, as in Dan 12:13. For the words are closed up, and sealed till the time of the end; that is, till the time comes, or draws near, that they shall be accomplished; till then they would not be clearly understood, but remain in a great measure dark and obscure, though sure and certain: it is suggested they would not always remain so; time is the best interpreter of prophecy, and, the nearer the time of the accomplishment of it is, the clearer it appears, things leading the way to it being gradually fulfilled; but clearest of all when it is accomplished; then it is no more shut and sealed, but open and manifest; See Gill on Dan 12:4.

Verse 10

Many shall be purged, and made white, and tried,.... Though Christ does not give, in plain, clear, and explicit terms, an answer to the above question, when, and how, and what would be the end of the church's troubles and afflictions; yet he here points out the use of them, which for the present should be chiefly attended to; and, when duly considered, would be a means of causing the saints to endure them with more patience and cheerfulness: many should be hereby made more pure and holy, and more free from their spots, their chaff, and their dross; their corruptions, and the power of them, weakened; their graces tried, and become more bright and shining; and they themselves a greater ornament to the religion they profess: hereby they should be "purified", or cleansed from the chaff of their sins; or be separated, as the chaff is by the fan, from hypocrites and ungodly men, who would not be able to endure persecution for the sake of the Gospel: and "be made white"; as cloth is by the fuller; freed both from their own spots in their garments, being led to the blood of Christ to wash their garments, and make them white therein; which afflictions may be the means of guiding them to, under the direction of the blessed Spirit; and from such persons who were spots in their feasts of love: and "be tried", as gold and silver in the furnace, and so be rid of their own dross, and of the wicked of the earth, who are like unto it; see the note on Dan 11:35. But the wicked shall do wickedly; go on in a course of sin, and be never the better for the afflictive dispensations of Providence; these either mean formal professors, that turn apostates from the faith, and become openly wicked livers; or the profane world in common; and particularly furious persecutors of the saints: such as each of these there will be till the end of things come; see Rev 22:11, and none of the wicked shall understand; neither the doctrines of the Gospel spiritually and experimentally; nor the providences of God, and what he is doing in the world; and particularly not the prophecy of this book, and especially what has been just delivered: but the wise shall understand; more or less of each of these things, such as are wise unto salvation; that search the Scriptures, seek to God by prayer, and are much in meditation, and make use of every help for the understanding of divine things, and even of these prophecies; and especially towards the close of time, as the accomplishment of them draws near.

Verse 11

And from the time that the daily sacrifice shall be taken away,.... This is in part an answer to the above questions, as they relate to the end of things: some dates are given, by which it might in general be known when and how these things would end: and these dates begin with the removal of the daily sacrifice; that is, the doctrine of atonement and satisfaction for sin by the sacrifice of Christ, the antitype of the daily sacrifice under the law; this was taken away by antichrist, when he got to his height; when he established the doctrine of works, and opposed the merits of men to the merits of Christ, and his own pardons, indulgences, penances, &c. to the satisfaction of Christ: and the abomination that maketh desolate; image worship; the abomination of the Mass, and other acts of idolatry and superstition: there shall be a thousand two hundred and ninety days; from the beginning of the reign of antichrist to the end of it are one thousand two hundred and sixty days or years, or forty two months, which is the same, according to Rev 13:5, here thirty days or years are added, which begin where the other end, and is the time allotted for the conversion of the Jews, and other things, making way for the kingdom of Christ; and which the reign of antichrist was an hinderance of, but should now immediately take place.

Verse 12

Blessed is he that waiteth, and cometh to the one thousand three hundred five and thirty days. Which is an addition of forty five days or years more, beginning at the end of one thousand two hundred and ninety, and make up this sum; during which time the vials will be poured out upon all the antichristian states, and the Turkish empire be destroyed, and all the enemies of Christ and his church removed, and clear way made for the setting up of his kingdom in the world in a more visible and glorious manner; and therefore happy is the man that will be found waiting for these times, and live to enjoy them. There are various ways taken in the computation and application of these one thousand three hundred and thirty five days by Jews and Christians. Lipman (p) the Jew makes them to be the same with "time", and "times", and "half a time", Dan 12:7, "time" he supposes, designs the space of four hundred and eighty years, from the Israelites going out of Egypt to the building of the first temple; times the space of four hundred and ten years which is as long as that temple stood; and "half a time" half of these two spaces, that is, four hundred and forty five years; all which make up one thousand three hundred and thirty five; but strange it is that time should signify a larger space than "times". Much more ingenious is the computation of Jacchiades on the text, who makes the account to describe the space of time from the days of Daniel to the end of the world. He supposes there were three thousand three hundred and ninety one years, from the beginning of the world to Daniel; he then takes and joins the one thousand two hundred and ninety days in the preceding verse, which he understands of years with the one thousand three hundred and thirty five days or years in this, which make together two thousand six hundred and twenty five; and, added to the above, the whole is six thousand and sixteen years; which agrees with the opinion of Elias, in the Talmud (q), that the world shall stand six thousand years. Many Christian interpreters (r) apply it to the times of Antiochus; and reckon them thus, understanding them of days; and not years; from the time of his taking away the daily sacrifice, to the restoration of it by Judas Maccabaeus, were three years and a half and some days, in all one thousand two hundred and ninety, as in the preceding verse; during which time the temple was profaned by idolatrous worship, the altar demolished, and the daily sacrifice ceased, and was a time of great distress with the Jews; and which, though greatly alleviated by the success of Judas, yet their calamities were not over until the death of Antiochus, which happened forty five days after; and these, added to the above number, make one thousand three hundred and thirty five days; at the close of which it was happy times with them, being delivered from so cruel and powerful an enemy; and therefore blessed were they that waited and came to this time. This passage Mr. Brightman applies to the Turkish empire; and thinks that time, and times, and half a time; Dan 12:7, measure the space of the power of that empire; "time" signifying one hundred years; "times" two hundred years; "half a time", fifty years; in all three hundred and fifty years; which added to one thousand three hundred, when that empire began, the date ends in one thousand six hundred and fifty, when he supposes, it would begin to decline; to which, if you add forty five days or years, as here, it will bring it down to one thousand six hundred and ninety five, when he thought it would be utterly extinct; but time has shown this to be a mistake. Mr. Mede (s) thinks these numbers are to be reckoned from the profanation of the temple by Antiochus; and that the first number, one thousand two hundred and ninety, ended in the year of Christ one thousand one hundred and twenty three, when antichrist was come to his height, and was discerned by many to be the person that was prophesied of as such; and the latter number, one thousand three hundred and thirty five ended in the year of Christ one thousand one hundred and sixty eight, when the Waldenses, Albigenses, and others separated from the church of Rome as antichristian, upon which violent persecutions were raised upon them: but then not happy, but miserable times, followed on these; unless this blessedness spoken of is to be applied to the martyrs that died for the sake of Christ, as in Rev 14:13. Another learned man (t) was of opinion that these numbers are to be counted from the destruction of Jerusalem by Titus Vespasian, A.D. 71, from whence the first number fell on the year 1361, at which time the school at Prague was founded by Charles king of Bohemia, and the errors and tyranny of antichrist began to be openly opposed by the same; and the second number ended in the year 1406, when the light of the Gospel broke out more clearly; so that the angel here pronounces those blessed who overlived these first seeds of the Gospel being brought to light; but something of great importance and cause of more joy, is here intended. Wherefore, upon the whole, it seems best to interpret these numbers as at first, of the date of the reign of antichrist, and as showing the full and certain end of it; when there will be blessed times, halcyon days indeed! (p) Nizzachon, No. 332. (q) T. Bab. Sanhedrin, fol. 97. 1. (r) Broughton in loc. L'Empereur, Not. in Jacchiad. in loc. Huls. Theolog. Jud. par. 1. p. 77, 78. (s) Works, B. 3. p. 720. (t) Henr. Wolphius lib. de tempore apud Brightman in loc.

Verse 13

But go thou thy way till the end be,.... Prepare for death and expect to be under the power of it, to lie in the grave, till the end of the world, until the resurrection morn: for thou shalt rest; from all toil and labour, from all sin and sorrow; his body in the grave, his soul in the bosom of Christ: and stand in thy lot at the end of the days; signifying that he should rise again from the dead, have his part in the first resurrection, his share of the glory of the Millennium state, and his portion in the heavenly inheritance of the saints; the antitype of Canaan, which was divided by lot to the children of Israel: and, in the faith and hope of this, it became him to be contented and satisfied; believing the accomplishment of all that had been shown him, and looking for the blessedness which was promised him. Agreeable to which is the paraphrase of Jacchiades; "but thou, O Daniel, go to the end of thy life in this world; and, after thou art dead, rest in the rest of paradise; and at the end of days thou shall stand and live in the resurrection of the dead, and shall enjoy thy good lot in the world to come''. Next: Hosea Introduction

Verse 1

ההיא וּבעת points back to קץ בּעת (Dan 11:4). At the time of the end, in which the hostile persecutor rises up to subdue the whole world, and sets up his camp in the Holy Land to destroy many in great anger and to strike them with the ban (החרים, Dan 11:44), i.e., totally to outroot them (Dan 11:40-45), the great angel-prince Michael shall come forth and fight for the people of God against their oppressor. Regarding Michael, see under Dan 10:13, p. 771. "Who stands over the sons of thy people," i.e., stands near, protecting them (cf. for על עמד in the sense of coming to protect, Est 8:11; Est 9:16), describes Michael, who carries on his work as Israel's שׂר (Dan 10:21). That Michael, fighting for Daniel's people, goes forth against the hostile king (Dan 11:45), is, it is true, not said expressis verbis, but it lies in the context, especially in the עמך ימּלט (they people shall be delivered) of the second half of the verse, as well as in the expressions regarding Michael, Dan 10:13 and Dan 10:21. But the people of God need such powerful help for their deliverance, because that time shall be one of oppression without any parallel. The description of this oppression seems to be based on Jer 30:7 (C. B. Michaelis, Hengstenberg); but that which is there said is here heightened by the relative clause (cf. Joe 2:2), which enlarges the thought, Exo 9:18, Exo 9:24. This צרה עת (time of distress) is the climax of the oppression which the hostile king shall bring upon Israel, and occurs at the same time as the expiry of the last (the seventieth) week, Dan 9:26. "The salvation of Israel (ימּלט), which is here thought of as brought about under the direction of Michael, coincides essentially with the description, Dan 7:18, Dan 7:25., 14, Dan 9:24." Thus Kranichfeld rightly remarks. He also rightly identifies the continued victorious deliverance of Israel from the oppression (Dan 12:1) with the setting up of the Messianic kingdom, described in Dan 7:2, Dan 7:9, and finds in this verse (Dan 12:1) the Messianic kingdom dissolving the world-kingdoms. With this the opposers of the genuineness of the book of Daniel also agree, and deduce therefrom the conclusion, that the pseudo-Daniel expected, along with the overthrow of Antiochus Epiphanes, the appearance of the Messianic kingdom of glory. This conclusion would be indisputable if the premises from which it is drawn, that ההיא בּעת (at that time) is the time of Antiochus, were well founded. All attempts of believing interpreters, who, with Porphyry, Grotius, Bleek, v. Lengerke, Hitzig, and others, find the death of Antiochus prophesied in Dan 11:45, to dismiss this conclusion, appear on close inspection to be untenable. According to Hvernick, with ההיא וּבעת (and at that time) a new period following that going before is introduced, and that ההיא בּעת means at some future time. The appearance of Michael for his people denotes the appearance of the Messiah; and the sufferings and oppressions connected with his appearance denote the sufferings which the people of Israel shall endure at the destruction of Jerusalem by the Romans, but which shall be most fully realized only at the second coming of the Lord, Mat 24:21-22. But this explanation is shattered against the ההיא בּעת, which never has the meaning "at some time," i.e., in the further future, and is refuted by the following remark of Hitzig: - "Not once," says he, with good ground, "can the words ההוּא בּיּום be proved by such passages as Kg2 3:6; Isa 28:5; Gen 39:11, to have the meaning of at that day; in ההיא בעת we may not by any means seek such a meaning, and the copula here puts a complete barrier in the way of such arbitrariness. Moreover, if the epoch of Antiochus Epiphanes was indeed a time of oppression, who could a reader then not refer this ההיא to the time of that king described in the foregoing chapter?" Finally, משׂכּילים (intelligentes), Dan 12:3, refers back to the עם משׂכּילי who helped may to knowledge, and who lost their lives in the persecution (Dan 11:33-34), and now are raised to eternal life. (Note: These arguments extend also to the overthrow of Ebrard's view, that the expression "to this time" refers to the time after Antiochus Epiphanes shall have died.) Hvernick, however, was right, in opposing those who refer Dan 12:1 to the period of persecution under Antiochus, in arguing that the statement of the unheard-of greatness of the affliction is far too strong for such a period, and at the same time that the promise of the deliverance of those that shall be found written in the book does not accord with that Syrian oppression, although he is in error when he interprets the appearance of Michael of the first appearance of Christ. This interpretation receives no support either from Dan 9:26 or from Mat 24:21-22, because both passages treat of the coming of Christ in glory. But if the reference of this verse to the appearance of Christ in the flesh is inconsistent with the words, still more so is its reference to the period of Antiochus. Those interpreters who advance this view are under the necessity of violently separating Dan 12:1 from Dan 12:2, Dan 12:3, which undoubtedly treat of the resurrection from the dead. According to Auberlen, who has rightly conceived that the משׂכּילים, Dan 12:3, allude to the משׂכּילים, Dan 11:33 and Dan 11:34, the הרבּים מצדּיקי to the לרבּים יבינוּ, Dan 11:33, Dan 12:2, Dan 12:3 do not intimate any progress in the development of the history, but by mentioning the resurrection only, are referred to the eternal retribution which awaits the Israelites according to their conduct during the time of great persecution under Antiochus, because, as C. B. Michaelis has said, ejus (i.e., of the resurrection) consideratio magnam vim habet ad confirmandum animum sub tribulationibus. As to the period between the time of trial and the resurrection, nothing whatever is said; for in Dan 12:2, Dan 12:3 every designation of time is wanting, while in Dan 12:1 the expression "at this time" twice occurs. Thus Hengstenberg (Christol. iii. 1, p. 6) has remarked, "Whether there be a longer or a shorter time between the tribulation of the Maccabean era and the resurrection, the consolation from the fact of the resurrection remains equally powerful. Therefore it is so connected with the deliverance from the persecution as if the one immediately followed the other." But with this it is conceded that the resurrection from the dead is so associated with the deliverance of Israel from the tyranny of Antiochus as if it came immediately after it, as the opponents of the genuineness of the book affirm. But this interpretation is obviously a mere make-shift.

Verse 2

These verses do not at all present the form of a parenetic reference to the retribution commencing with the resurrection. Dan 12:2 is by the copula וconnected with Dan 12:1, and thereby designates the continuance of the thought of the second half of Dan 12:1, i.e., the further representation of the deliverance of God's people, namely, of all those who are written in the book of life. Since many of the משׂכּילים who know their God (Dan 11:33) lose their life in the persecution, so in the promise of deliverance a disclosure of the lot awaiting those who sealed with their blood their fidelity to God was not to be avoided, if the prophecy shall wholly gain its end, i.e., if the promise of the deliverance of all the pious shall afford to the people of God in the times of oppression strength and joy in their enduring fidelity to God. The appeal to the fact that Dan 12:2, Dan 12:3 contain no designation of time proves nothing at all, for this simple reason, that the verses connected by "and" are by this copula placed under Dan 12:1, which contains a designation of time, and only further show how this deliverance shall ensue, namely thus, that a part of the people shall outlive the tribulation, but those who lose their lives in the persecution shall rise again from the dead. To this is to be added that the contents of Dan 12:1 do not agree with the period of persecution under Antiochus. That which is said regarding the greatness of the persecution is much too strong for it. The words, "There shall be a time of trouble such as never was מהיות , since there was a nation or nations," designate it as such as never was before on the earth. Theodoret interprets thus: οἵα οὐ γέγονεν, αφ ̓οὐ γεγένηται εθνος ἐπὶ τῆς γῆς ἕως τοῦ καιροῦ ἐκείνου. With reference to these words our Lord says: οἵα οὐ γέγονεν ἀπ ̓ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ ̓οὐ μὴ γένηται, Mat 24:21. Though the oppression which Antiochus brought upon Israel may have been most severe, yet it could not be said of it without exaggeration, that it was such a tribulation as never had been from the beginning of the world. Antiochus, it is true, sought to outroot Judaism root and branch, but Pharaoh also wished to do the same by his command to destroy all the Hebrew male children at their birth; and as Antiochus wished to make the worship of the Grecian Zeus, so also Jezebel the worship of the Phoenician Hercules, in the place of the worship of Jehovah, the national religion in Israel. Still less does the second hemistich of Dan 12:1 refer to the deliverance of the people from the power of Antiochus. Under the words, "every one that shall be found written in the book," Hitzig remarks that they point back to Isa 4:3, and that the book is thus the book of life, and corrects the vain interpretation of v. Lengerke, that "to be written in the book" means in an earthly sense to live, to be appointed to life, by the more accurate explanation, "The book of life is thus the record of those who shall live, it is the list of the citizens of the Messianic kingdom (Phi 4:3), and in Isaiah contains the names of those who reach it living, in Daniel also of those who must first be raised from the dead for it." Cf. regarding the book of life, under Exo 32:32. Accordingly, ההיא בּעת extends into the Messianic time. This is so far acknowledged by Hofmann (Weiss. u. Erf. i. p. 313, and Shcriftbew. 2:2, p. 697), in that he finds in Dan 12:1, from "and there shall be a time," and in Dan 12:2, Dan 12:3, the prophecy of the final close of the history of nations, the time of the great tribulation at the termination of the present course of the world, the complete salvation of Israel in it, and the resurrection of the dead at the end of the world. Since, however, Hofmann likewise refers the last verses of the preceding chapter to the time of Antiochus and his destruction, and can only refer the ההיא וּבעת at the beginning of Dan 12:1-13, from its close connection with the last words of Daniel 11, to the time which has hitherto been spoken of, so he supposes that in the first clause of the first verse of this chapter (Dan 12:1-13) there cannot be a passing over to another time, but that this transition is first made by והיתה. This transition he seeks indeed, in the 2nd ed. of his Schriftbew. l.c., to cover by the remark: that we may not explain the words of the angel, וגו עת והיתה, as if they meant: that time shall be a time of trouble such as has not been till now; but much rather that they are to be translated: "and there shall arise a time of trouble such as never was to that time." But this separation of the words in question from those going before by the translation of והיתה "and there shall arise," is rendered impossible by the words following, ההיא העת עד; for these so distinctly point back to the words with which the verse commences, that we may not empty them of their definite contents by the ambiguous "till that time." If the angel says, There shall arise a time of oppression such as has never been since there were nations till that time when Michael shall appear for his people, or, as Hofmann translates it, shall "hold fast his place," then to every unprejudiced reader it is clear that this tribulation such as has never been before shall arise not for the first time centuries after the appearance of Michael or of his "holding fast his place," but in the time of the war of the angel-prince for the people of God. In this same time the angel further places the salvation of the people of Daniel and the resurrection of the dead. (Note: Hofmann's explanation of the words would only be valid if the definition of time ההיא העת אחרי stood after והיתה in the text, which Hofm. in his most recent attempts at its exposition has interpolated inadvertently, while in his earlier exposition (Weiss. u. Erf. i. p. 314) he has openly said: "These last things connect themselves with the prospect of the end of that oppressor of Israel, not otherwise than as when Isaiah spoke of the approaching assault of the Assyrians on Jerusalem as of the last affliction of the city, or as in Jeremiah the end of those seventy years is also the end of all the sufferings of his people. There remains therefore a want of clearness in this prospect," etc. This want of clearness he has, in his most recent exposition in the Schriftbew., not set aside, but increased, by the supposition of an immediate transition from the time of Antiochus to the time of the end.) The failure of all attempts to gain a space of time between Dan 11:45 and Dan 12:1, Dan 12:2 incontrovertibly shows that the assertions of those who dispute the genuineness of the book, that the pseudo-Daniel expected along with the death of Antiochus the commencement of the Messianic kingdom and of the resurrection of the dead, would have a foundation if the last verses of Daniel 11 treated of the last undertakings of this Syrian king against the theocracy. This if, it has, however, been seen from Daniel 11, is not established. In Dan 11:40-45 the statements do not refer to Antiochus, but to the time of the end, of the last enemy of the holy God, and of his destruction. With that is connected, without any intervening space, in Dan 12:1 the description of the last oppression of the people of God and their salvation to everlasting life. The prophecy of that unheard-of great tribulation Christ has in Mat 24:21 referred, wholly in the sense of the prophetic announcement, to the yet future θλῖψις μεγάλη which shall precede the coming of the Son of man in the clouds of heaven to judge the world and to bring to a consummation the kingdom of God. That this tribulation shall come only upon Israel, the people of God, is not said; the גּוי מהיות refers much more to a tribulation that shall come upon the whole of humanity. In it shall the angel-prince Michael help the people of Daniel, i.e., the people of God. That he shall destroy the hostile king, the Antichrist, is not said. His influence extends only to the assistance which he shall render to the people of God for their salvation, so that all who are written in the book of life shall be saved. Christ, in His eschatological discourse, Matt 24, does not make mention of this assistance, but only says that for the elect's sake the days of the oppression shall be shortened, otherwise that no one would be saved (ἐσώθη, Mat 24:22). Wherein the help of Michael consists, is seen partly from that which is said in Dan 10:13 and Dan 10:21 regarding him, that he helped the Angel of the Lord in the war against the hostile spirit of the Persian and the Javanic world-kingdom, partly from the war of Michael against the dragon described in Rev 12:7. From these indications it is clear that we may not limit the help on the part of Michael to the help which he renders to the saints of God in the last war and struggle, but that he stands by them in all wars against the world-power and its princes, and helps them to victory. But the salvation which the people of God shall experience in the time of the unparalleled great oppression is essentially different from the help which was imparted to the people of Israel in the time of the Maccabees. This is called "a little help," Dan 11:34. So also is the oppression of Israel in the time of the Maccabees different from the oppression in the end of the time, as to its object and consequences. The former oppression shall, according to Dan 11:33-35, serve to purify the people and to make them white to the time of the end; the oppression at the time of the end, on the contrary, according to Dan 12:1-3, shall effect the salvation (המּלט) of the people, i.e., prepare the people for the everlasting life, and bring about the separation of the righteous from the wicked for eternity. These clearly stated distinctions confirm the result already reached, that Dan 12:1-3 do not treat of the time of Antiochus and the Maccabees. The promised salvation of the people (ימּלט) is more particularly defined by the addition to עמך: "every one who shall be found written in the book," sc. of life (see above, p. 813); thus every one whom God has ordained to life, all the genuine members of the people of God. נמלט, shall be saved, sc. out of the tribulation, so that they do not perish therein. But since, according to Dan 11:33., in the oppression, which passes over the people of God for their purification, many shall lose their lives, and this also shall be the case in the last and severest oppression, the angel gives to the prophet, in Dan 12:2, disclosures also regarding the dead, namely, that they shall awaken out of the sleep of death. By the connection of this verse with the preceding by ,ו without any further designation of time, the resurrection of the dead is placed as synchronous with the deliverance of the people. "For that the two clauses, 'thy people shall be delivered' (Dan 12:1), and 'many shall awake,' not only reciprocally complete each other, but also denote contemporaneous facts, we only deny by first denying that the former declares the final salvation of Israel" (Hofm. Schriftbew. ii. 2, p. 598). ישׁן, sleeping, is here used, as in Job 3:13; Jer 51:39, of death; cf. καθεύδειν, Mat 9:24; Th1 5:10, and κοιμᾶσθαι, Th1 4:14. אדמת־עפר, occurring only here, formed after Gen 3:19, means not the dust of the earth, but dusty earth, terra pulveris, denoting the grave, as עפר, Psa 22:30. It appears surprising that רבּים, many, shall awake, since according to the sequel, where the rising of some to life and of some to shame is spoken of, much rather the word all might have been expected. This difficulty is not removed by the remark that many stands for all, because רבּים does not mean all. Concerning the opinion that many stands for all, Hofmann remarks, that the expression "sleeping in the dust of earth" is not connected with the word many (רבּים), but with the verb "shall awake" (יקיצוּ): "of them there shall be many, of whom those who sleep in the earth shall arise" (Hofm.). So also C. B. Michaelis interprets the words by reference to the Masoretic accentuation, which has separated רבּים from מיּשׁני (sleeping), only that he takes מן in the sense of stating the terminus mutationis a quo. But by this very artificial interpretation nothing at all is gained; for the thought still remains the same, that of those who sleep in the dust many (not all) awake. The partitive interpretation of מן is the only simple and natural one, and therefore with most interpreters we prefer it. The רבּים can only be rightly interpreted from the context. The angel has it not in view to give a general statement regarding the resurrection of the dead, but only disclosures on this point, that the final salvation of the people shall not be limited to those still living at the end of the great tribulation, but shall include also those who have lost their lives during the period of the tribulation. In Dan 11:33, Dan 11:35, the angel had already said, that of "those that understand" many shall fall by the sword and by flame, etc. When the tribulation at the time of the end increases to an unparalleled extent (Dan 12:1), a yet greater number shall perish, so that when salvation comes, only a remnant of the people shall be then in life. To this surviving remnant of the people salvation is promised; but the promise is limited yet further by the addition: "every one that is found written in the book;" not all that are then living, but only those whose names are recorded in the book of life shall be partakers of the deliverance, i.e., of the Messianic salvation. But many (רבּים) of those that sleep, who died in the time of tribulation, shall awake out of sleep, some to everlasting life, and some to everlasting shame. As with the living, so also with the dead, not all attain to salvation. Also among those that arise there shall be a distinction, in which the reward of the faithful and of the unfaithful shall be made known. The word "many" is accordingly used only with reference to the small number of those who shall then be living, and not with reference either to the universality of the resurrection of the dead or to a portion only of the dead, but merely to add to the multitude of the dead, who shall then have part with the living, the small number of those who shall experience in the flesh the conclusion of the matter. If we consider this course of thought, then we shall find it necessary neither to obtrude upon רבּים the meaning of all, - a meaning which it has not and cannot have, for the universality of the resurrection is removed by the particle מן, which makes it impossible that ,οἱ πολλοί = πάντες; for this conclusion can only be drawn from the misapprehension of the course of thought here presented, that this verse contains a general statement of the doctrine of the resurrection of the dead, an idea which is foreign to the connection. From the correct interpretation of the course of thought arises the correct answer to the controverted question, whether here we are taught concerning the resurrection of the people of Israel, or concerning the resurrection of mankind generally. Neither the one nor the other of these things is taught here. The prophetic words treat of the people of Daniel, by which we are to understand the people of Israel. But the Israel of the time of the end consists not merely of Jews or of Jewish Christians, but embraces all peoples who belong to God's kingdom of the New Covenant founded by Christ. In this respect the resurrection of all is here implicite intimated, and Christ has explicitly set forth the thoughts lying implicite in this verse; for in Joh 5:28. He teaches the awakening from sleep of all the dead, and speaks, with unmistakeable reference to this passage before us, of an ἀνάστασις ζωῆς and an ἀνάστασις κρίσεως. For in the O.T. our verse is the only passage in which, along with the resurrection to everlasting life, there is mention also made of the resurrection to everlasting shame, or the resurrection of the righteous and of the wicked. The conception of עולם ,חיּיζωὴ αἰώνιος, meets us here for the first time in the O.T. חיּים denotes, it is true, frequently the true life with God, the blessed life in communion with God, which exists after this life; but the addition עולם does not generally occur, and is here introduced to denote, as corresponding to the eternal duration of the Messianic kingdom (Dan 2:44; Dan 7:14, Dan 7:27, cf. Dan 9:24), the life of the righteous in this kingdom as imperishable. עולם לדראון לחרפות forms the contrast to עולם לחיּי; for first חרפות, shame (a plur. of intensive fulness), is placed over against the חיּי, then this shame is designated in reference to Isa 66:24 as דּראון, contempt, an object of aversion. Dan 12:3 Then shall they who in the times of tribulation have led many to the knowledge of salvation receive the glorious reward of their faithfulness. With this thought the angel closes the announcement of the future. המשׂכּילים refers back to Dan 11:33-35, and is here, as there, not limited to the teachers, but denotes the intelligent who, by instructing their contemporaries by means of word and deed, have awakened them to stedfastness and fidelity to their confession in the times of tribulation and have strengthened their faith, and some of whom have in war sealed their testimony with their blood. These shall shine in eternal life with heavenly splendour. The splendour of the vault of heaven (cf. Exo 24:10) is a figure of the glory which Christ designates as a light like the sun ("The righteous shall shine forth as the sun," Mat 13:43, referring to the passage before us). Cf. for this figure also Rev 2:28 and Co1 15:40. By the expression הרבּים מצדּיקי Kranichfeld would understand such as take away the sins of the people in the offering up of sacrifice, i.e., the priests who attend to the offering of the sacrifices, because the expression is borrowed from Isa 53:11, "where it is predicated of the Messianic priest κατ ̓ἐξοχὴν, in the fullest sense of the word, what is said here of the common priests." But this interpretation is not satisfactory. In Isa 53:11 the Servant of Jehovah justifies many, not by the sacrifice, but by His righteousness, by this, that He, as צדּיק who has done no sin, takes upon Himself the sins of the people and gives His soul an offering for sin. הצּדּיק is neither in the law of sacrifices nor anywhere in the O.T. named as the effect of the sacrifice, but always only עון שׂאת (נשׂא) (to take up, take away iniquity) and כּפּר, and in the expiatory sacrifices with the constant addition לו (<) ונסלח; cf. Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:10,Lev 5:16; Psa 32:1. Nor is the practice of offering sacrifice anywhere described as a הצּדּיק. This word signifies to assist in obtaining, or to lead to, righteousness, and is here to be read in this general interpretation, and not to be identified with the Pauline δικαιοῦσθαι. The מצדּיקים are those who by their צדקה, i.e., by their fidelity to the law, led others to צדקה, showed them by their example and teaching the way to righteousness. The salvation of the people, which the end shall bring in, consists accordingly in the consummation of the people of God by the resurrection of the dead and the judgment dividing the pious from the godless, according to which the pious shall be raised to eternal life, and the godless shall be given up to everlasting shame and contempt. But the leaders of the people who, amid the wars and conflicts of this life, have turned many to righteousness, shall shine in the imperishable glory of heaven.

Verse 4

The Close of the Revelation of God and of the Book As the revelation in Daniel 8 closes with the direction, "Wherefore shut thou up the vision" (Dan 8:26), so this before us closes with the command (Dan 12:4), "But thou Daniel shut up these words;" and as in the former case החזון denotes the vision interpreted to him by the angel, so here הדּברים can only be the announcements of the angel, Daniel 11:2-12:3, along with the preceding appearance, Daniel 10:2-11:1, thus only the revelation designated as דּבר, Dan 10:1. Accordingly, also, סתן is obviously to be interpreted in the meaning illustrated and defended under Dan 8:25, to shut up in the sense of guarding; and thus also חתם, to seal. Thus all the objections against this command are set aside which Hitzig has derived from the sealing, which he understands of the sealing up of the book, so that he may thereby cast doubt on the genuineness of the book. It is disputed whether הספר is only the last revelation, Daniel 10-12 (Hvernick, v. Leng., Maurer, Kran.), or the whole book (Bertholdt, Hitzig, Auberlen, Kliefoth). That ספר might designate a short connected portion, a single prophecy, is placed beyond a doubt by Nah 1:1; Jer 51:63. The parallelism of the members of the passage also appears to favour the opinion that הספר stands in the same meaning as הדּברים. But this appearance amounts to a valid argument only under the supposition that the last revelation stands unconnected with the revelations going before. But since this is not the case, much rather the revelation of these chapters is not only in point of time the last which Daniel received, but also forms the essential conclusion of all earlier revelations, then the expression used of the sealing of this last revelation refers plainly to the sealing of the whole book. This supposition is unopposed. That the writing down of the prophecy is not commanded to Daniel, cannot be objected against. As this is here and in Dan 8:26 presupposed as a matter of course, for the receiving of a revelation without committing it to writing is not practicable, so we may without hesitation suppose that Daniel wrote down all the earlier visions and revelations as soon as he received them, so that with the writing down of the last of them the whole book was completed. For these reasons we understand by הספר the whole book. For, as Kliefoth rightly remarks, the angel will close, Dan 12:4, the last revelation, and along with it the whole prophetical work of Daniel, and dismiss him from his prophetical office, as he afterwards, Dan 12:13, does, after he has given him, Dan 12:5-12, disclosures regarding the periods of these wonderful things that were announced. He must seal the book, i.e., guard it securely from disfigurement, "till the time of the end," because its contents stretch out to the time of the end. Cf. Dan 8:26, where the reason for the sealing is stated in the words, "for yet it shall be for many days." Instead of such a statement as that, the time of the end is here briefly named as the terminus, down to which the revelation reaches, in harmony with the contents of Daniel 11:40-12:3, which comprehend the events of the time of the end. The two clauses of Dan 12:4 are differently explained. The interpretation of J. D. Michaelis, "Many shall indeed go astray, but on the other side also the knowledge shall be great," is verbally just as untenable as that of Hvernick, "Many shall wander about, i.e., in the consciousness of their misery, strive after salvation, knowledge." For שׁוּט signifies neither to go astray (errare) nor to wander about, but only to go to and fro, to pass through a land, in order to seek out or search, to go about spying (Zac 4:10, of the eyes of God; Eze 27:8, Eze 27:26, to row). From these renderings there arises for this passage before us the meaning, to search through, to examine, a book; not merely to "read industriously" (Hitzig, Ewald), but thoroughly to search into it (Gesenius). The words do not supply the reason for the command to seal, but they state the object of the sealing, and are not (with many interpreters) to be referred merely to the time of the end, that then for the first time many shall search therein and find great knowledge. This limiting of their import is connected with the inaccurate interpretation of the sealing as a figure either of the incomprehensibility of the prophecy or of the secrecy of the writing, and is set aside with the correct interpretation of this figure. If Daniel, therefore, must only place the prophecy securely that it may continue to the time of the end, the sealing thus does not exclude the use of it in transcriptions, then there exists no reason for thinking that the searching into it will take place only for the first time in the end. The words וגו רבּים ישׁטטוּ are not connected with the preceding by any particle or definition of time, whereby they should be limited to קץ עת. To this is to be added, that this revelation, according to the express explanation of the angel (Dan 10:14), refers to all that shall be experienced by the people of Daniel from the time of Cyrus to the time of the end. If, then, it must remain sealed or not understood till the time of the end, it must have lain unused and useless for centuries, while it was given for the very purpose of reflecting light on the ways of God for the pious in all times, and of imparting consolation amid their tribulations to those who continued stedfast in their fidelity. In order to serve these purposes it must be accessible at all times, so that they might be able to search into it, to judge events by it and to strengthen their faith. Kliefoth therefore is right in his thus interpreting the whole passage: "Daniel must place in security the prophecies he has received until the time of the end, so that through all times many men may be able to read them and gain understanding (better: obtain knowledge) from them." הדּעת is the knowledge of the ways of the Lord with His people, which confirms them in their fidelity towards God.

Verse 5

With Dan 12:4 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, 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. והנּה ... וראיתי (then I looked, and lo) does not, it is true, indicate a new vision so much as a new scene in the vision, which still continued. The words אהרים שׁנים, two others, 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 were this angel.

Verse 6

Besides these two now first seen by Daniel, he who was "clothed in linen" is named as standing above the waters of the river; but when we take into view the whole scene, he is by no means to be regarded as now for the first time coming into view. The use of the article (לאישׁ), and the clothing that characterized him, point him out as the person spoken of in Dan 10:5. Hence our view developed in p. 768 is confirmed, viz., that previously the man clothed in linen was visible to Daniel alone, and announced to him the future. He also in the sequel alone speaks with Daniel. One of the other two makes inquiry regarding the end of the wonderful things, so as to give occasion to him (as in Dan 8:13 and Dan 8:14) to furnish an answer. With this the question presses itself upon us, For what purpose do the two angels appear, since only one of them speaks - the other neither does anything nor speaks? Leaving out of view the opinion of Jerome, Grotius, Studlin, and Ewald, that the two angels were the guardian spirits of Persia and Greece, and other conceits, such e.g., as that they represent the law and the prophets (after a gloss in the Cod. Chis.), which Geier has rejected as figmenta hominum textus auctoritate destituta, we confine ourselves to a consideration of the views of Hitzig and Kliefoth. Hitzig thinks that the two angels appear as witnesses of the oath, and that for that reason there are two; cf. Deu 19:15 with Deu 31:28. But these passage do not prove that for the ratification of an oath witnesses are necessary. The testimony of two or three witnesses was necessary only for the attestation of an accusation laid before a judge. Add to this also that in Dan 8:13. two angels appear along with him whose voice came from the Ulai (Dan 8:16), without any oath being there given. It is true that there the two angels speak, but only the utterance of one of them is communicated. Hence the conjecture is natural, that here also both of the angels spake, the one calling to the other the question that was addressed to the Angel of the Lord hovering over the water, as Theodot. and Ephrem Syrus appear to have thought, and as Klief. regards as probable. In any case the appearance of the angels on the two banks of the river stands in actual connection with the hovering of the man clothed in linen above the waters of this river, in which the circumstance merits consideration that the river, according to Dan 10:4 the Tigris, is here called יאר, as besides the Nile only is called in the O.T. The hovering above the stream can represent only the power or dominion over it. But Kliefoth is inclined to regard the river as an emblem of time flowing on to eternity; but there is no support in Scripture for such a representation. Besides, by this the appellation יאר is not taken into consideration, by which, without doubt, the river over which the Angel of the Lord hovers is designated as a Nile; i.e., it is indicated that as the Angel of the Lord once smote the waters of the Nile to ransom his people out of Egypt, so in the future shall he calm and suppress the waves of the river which in Daniel's time represented the might of the world-kingdom. (Note: C. B. Michaelis has similarly interpreted the standing (or hovering) over the waters of the river as symbolum potestatis atque dominii supremi, quo non solum terram continentem et aridam, sed etiam aquas pedibus quasi suis subjectas habet, et ea quae aquarum instar tumultuantur, videlicet gentes, adversus ecclesiam Dei insurgentes atque frementes, compescere et coercere potest. Only he has not in this regard to the name יאר.) The river Hiddekel (Tigris) was thus a figure of the Persian world-power, through whose territory it flowed (cf. for this prophetic type, Isa 8:6-7; Psa 124:3-4), and the designation of the river as יאר, Nile, contains an allusion to the deliverance of Israel from the power of Egypt, which in its essence shall be repeated in the future. Two other angels stand as servants by the side of the Angel of the Lord, the ruler over the Hiddekel, prepared to execute his will. Thus interpreted, all the features of the vision gain an interpretation corresponding with the contents of the prophecy. But the significance of the whole scene, which presents itself to the prophet after he received the announcement, at the same time shows that the Dan 12:5-12 form no mere supplementary communication, which is given to Daniel before he is wholly dismissed for his prophetical office, regarding the question that lay upon his heart as to the duration of the severe tribulation that was announced, but that this disclosure constitutes an integral part of the foregoing revelation, and is placed at the end of the angel's message only because a change of scene was necessary for the giving prominence to the import of this disclosure. Thus, to give the prophet the firm certainty that the oppression of his people spoken of, on the part of the ungodly world-rulers, when it has gained its end, viz., The purification of the people, shall bring about, along with the destruction of the enemy of the last time, the salvation of those who are truly the people of God in their advancement to eternal life in glory, the Angel of the Lord standing above the waters of the river presents himself to view as the guide and ruler of the affairs of the nations, and announces with a solemn oath the duration and the end of the time of tribulation. This announcement is introduced by the question of the angel standing by the river: "Till when the end, i.e., how long continues the end, of these wonderful things?" not: "When shall the end of these things be?" (Kran.) הפּלאות are, according to the context, the extraordinary things which the prophecy had declared, particularly the unheard-of oppressions described in Dan 11:30.; cf. with פּלאות the synonym נפּלאות, Dan 11:36 and Dan 8:24. But the question is not: "How long shall all these פּלאות themselves continue?" but: "How long shall הפּלאות קץ, the end of these wonderful things, continue?" The end of these things is the time of the end prophesied of from Dan 11:40 to Dan 12:3, with all that shall happen in it. To this the man clothed with linen answers with a solemn oath for the confirmation of his statement. The lifting up of his hands to heaven indicates the solemnity of the oath. Commonly he who swears lifts up only one hand; cf. Deu 32:40; Eze 20:5, and the remark under Exo 6:8; but here with greater solemnity both hands are lifted up, and he swears העולם בּחי, by Him that liveth for ever. This predicate of God, which we have already heard from the mouth of Nebuchadnezzar, Dan 4:31, here points back to Deu 32:40, where God swears, "I lift up my hand to heaven, and say, I live for ever," and is quoted from this verse before us in Rev 10:6, and there further expanded. This solemn form of swearing shows that the question and answer must refer not to the duration of the period of the persecution under Antiochus, but to that under the last enemy, the Antichrist. The definition of time given in the answer leads us also to this conclusion: a time, two times, and half a time; which accurately agrees with the period of time named in Dan 7:25 as that of the duration of the actions of the enemy of God who would arise out of the fourth world-kingdom. The כּי serves, as ὅτι frequently, only for the introducing of the statement or the answer. ל before מועד does not signify till (= עד, Dan 7:25), but to or upon, at. In both of the clauses of the answer, "space of time and point of time, duration and final end, are connected, and this relation is indicated by an interchange of the prepos. ל and כ" (Hitzig). In וגו למועד (for a time, etc.) is given the space of time on or over which the פּלאות קץ (the end of these wonders) stretches itself, and in the following clause, וגו וּככלּות (and when he shall have accomplished, etc.), the point of time in which the wonderful things reach their end. Thus the two expressions of the oath are related to one another. In the second clause יד נפּץ are differently expounded. Ancient and very wide-spread is the exposition of נפּץ by to scatter. Theodotion has translated the words thus: ἐν τῷ συντελεσθῆναι διασκορπισμόν; and Jerome (Vulg.): cum completa fuerit dispersio manus populi sancti. Hvernick, v. Lengerke, Gesenius, de Wette, Hitzig: when at the end of the dispersion of a portion of the holy people, which Hv., v. Leng., and others understand of the dispersion of Israel into the different countries of the world, which dispersion shall be brought to an end, according to the prophetic view, at the time of the Messianic final victory; Joe 3:5. (Dan 2:32.); Amo 9:11. Hitzig, however, refers this to the circumstance that Simon and Judas Maccabaeus brought back their people to Judea who were living scattered among the heathen in Galilee and Gilead (1 Macc. 5:23, 45, 53, 54). But against such an interpretation of the word נפּץ, Hofmann (Weiss. u. Erf. i. p. 314) has with justice replied, that the reference to the reunion of Israel, which is nowhere else presented in Daniel, would enter very unexpectedly into this connection, besides that נפּץ does not agree with its object יד, though we should translate this by "might," or altogether improperly by "part." יד has not the meaning "part," which is attributed to it only on the ground of an incorrect interpretation of certain passages. נפּץ signifies to beat to pieces, to shatter; cf. Psa 2:9; Psa 137:9, and in the Pu. Isa 27:9. This is the primary meaning of the word, from which is attempted to be derived the meaning, to burst asunder, to scatter. This primary meaning of the word, however, Hengstenberg, Maurer, Auberlen, Kranichfeld, Kliefoth, and Ewald have rightly maintained in this place. Only we may not, with them, translate כּלּות by: to have an end, for then the answer would be tautological, since the breaking to pieces of the might of the people is identical with their scattering, but it has the meaning to make perfect, to accomplish, so that nothing more remains to be done. יד, hand, is the emblem of active power; the shattering of the hand is thus the complete destruction of power to work, the placing in a helpless and powerless condition, such as Moses has described in the words יד אזלת כּי (for the hand is gone), Deu 32:36, and announced that when this state of things shall arise, then "the Lord shall judge His people, and repent Himself for His servants." With this harmonizes the conclusion of the oath: then all these things shall be finished, or shall complete themselves. כּל־אלּה (all these things) are the פּלאות, Dan 12:6. To these "wonderful things" belong not merely the crushing of the holy people in the tribulation such as never was before, but also their deliverance by the coming of the angel-prince Michael, the resurrection of the dead, and the eternal separation of the righteous from the wicked (Dan 12:1-3). This last designation of the period of time goes thus, beyond a doubt, to the end of all things, or to the consummation of the kingdom of God by the resurrection of the dead and the final judgment. With this also agrees with expression קדשׁ עם, which is not to be limited to the converted Jews. The circumstance that in Daniel's time the Israel according to the flesh constituted the "holy people," does not necessitate our understanding this people when the people of God are spoken of in the time of the end, since then the faithful from among all nations shall be the holy people of God. But by the majority of modern interpreters the designation of time, three and a half times, is referred to the duration of the oppression of the Jews under Antiochus Epiphanes; whence Bleek, v. Lengerke, Maurer, Hitzig, Ewald, and others conclude that the Maccabean pseudo-Daniel placed together as synchronous the death of Antiochus and the beginning of the Messianic salvation. Hvernick finds in the answer two different designations of time, but has said nothing as to the relation they bear to each other; Hofmann (Weiss. u. Erf. i. p. 314) finds an obscurity in this, that the end of all things is simply placed in connection with the end of the oppressor Antiochus (see under Dan 12:1). But, thus Kliefoth rightly asks, on the contrary, "How is it only possible that the catastrophe of Antiochus, belonging to the middle of the times, and the time of the end lying in the distant future, are so comprehended in one clause in an answer to a question regarding a point of time? How as it possible that to the question, How long continues the end of the wonders? it could be answered: For three and a half years shall Antiochus carry on his work; and when it comes to an end in the breaking of the people, then all shall come to an end? Thus the last only would be an answer to the question, and the first an addition not appertaining to it. Or how were it possible that for the expression, 'all shall be ended,' two characteristics were given, one of which belonged to the time of Antiochus and the other to the time of the end?" And, we must further ask, are we necessitated by the statement to make such an unnatural supposition? Certainly not. The two clauses do not give two different definitions of time, i.e., refer to different periods of time, but only two definitions of one period of time, the first of which describes its course according to a symbolical measure of time, the second its termination according to an actual characteristic. None of these definitions of time has any reference to the oppression of the holy people by Antiochus, but the one as well as the other refers to the tribulation of the time of the end. The measure of time: time, times, and half a time, does not indeed correspond to the duration of the dominion of the little horn proceeding from the Javanic world-kingdom (spoken of in Daniel 8) = 2300 evening-mornings (Dan 8:14), but literally (for מועד corresponds with the Chald. עדּן) agrees with that in Dan 7:25, for the dominion of the hostile king, the Antichrist, rising out of the ten kingdoms of the fourth or last world-kingdom. יד נפּץ כּכלּות also refers to this enemy; for of him it is said, Dan 7:21, Dan 7:25, that he shall prevail against and destroy the saints of the Most High (יבלּא, Dan 7:25). The reference of both the statements in the oath to the history of the end, or the time of Antichrist, has therefore been recognised by Auberlen and Zndel, although the latter understands also, with Hofmann, Dan 11:36-45 of the oppression of Israel by Antiochus. To the question, how long the end of the terrible things prophesied of in Daniel 11:40-12:1 shall continue, the Angel of the Lord hovering over the waters answered with a solemn oath: Three and a half times, which, according to the prophecy of Dan 7:25 and Dan 9:26-27, are given for the fullest unfolding of the power of the last enemy of God till his destruction; and when in this time of unparalleled oppression the natural strength of the holy people shall be completely broken to piece, then shall these terrible things have reached their end. Regarding the definition of time, cf. The exposition under Dan 7:25.

Verse 8

Daniel heard his answer, but he understood it not. To שׁמעתּי, as to אבין לא, the object is wanting, because it can easily be supplied from the connection, namely, the meaning of the answer of the man clothed in linen. Grotius has incorrectly supplied quid futurum esset from the following question, in which he has also incorrectly rendered אלּה אחרית by post illiu triennii et temporis semestris spatium. Hvernick has also defined the object too narrowly, for he has referred the non-understanding merely to the mysterious number (a time, two times, etc.). It was, besides, not merely the double designation of time in Dan 12:7 which first at the hour of his receiving it, but while it was yet unintelligible to the hearer, compelled Daniel, as Hitzig thinks, to put the further question. The whole answer in Dan 12:7 is obscure. It gives no measure for the "times," and thus no intelligible disclosure for the prophet regarding the duration of the end, and in the definition, that at the time of the deepest humiliaton of the people the end shall come, leaves wholly undefined when this shall actually take place. (Note: As to this latter circumstance L'Empereur remarks: Licet Daniel ex antecedentibus certo tempus finiendarum gravissimarum calamitatum cognoverit, tamen illum latuit, quo temporis articulo calamitas inceptura esset: quod ignorantiam quandam in tota prophetia peperit, cum a priori termino posterioris exacta scientia dependeret. Initium quidem variis circumstantiis definitum fuerat: sed quando circumstantiae futurae essent, antequam evenirent, ignorabatur.) Hence his desire for a more particular disclosure. The question, "what the end of these?" is very differently interpreted. Following the example of Grotius, Kliefoth takes אחרית in the sense of that which follows something which is either clearly seen from the connection or is expressly stated, and explains אלּה אחרית of that which follows or comes after this. But אלּה is not, with most interpreters, to be taken as identical with כּל־אלּה of Dan 12:7; for since "this latter phrase includes all the things prophesied of down to the consummation, then would this question refer to what must come after the absolute consummation of all things, which would be meaningless." Besides, the answer, Dan 12:11, Dan 12:12, which relates to the things of Antiochus, would not harmonize with such a question. Much more are we, with Auberlen (p. 75f.), to understand אלּה of the present things and circumstances, things then in progress at the time of Daniel and the going forth of the prophecy. In support of this interpretation Auberlen adds, "The angel with heavenly eye sees into the far distant end of all; the prophet, with human sympathies, regards the more immediate future of his people." But however correct the remark, that אלּה is not identical with כּל־אלּה, this not identical with all this, there is no warrant for the conclusion drawn from it, that אלּה designates the present things and circumstances existing under Antiochus at the time of Daniel. אלּה must, by virtue of the connection in Dan 12:7, Dan 12:8, be understood of the same things and circumstances, and a distinction between the two is established only by כּל. If we consider this distinction, then the question, What is the last of these things? contains not the meaningless thought, that yet something must follow after the absolute consummation, but the altogether reasonable thought, Which shall be the last of the פּלאות prophesied of? Thus Daniel could ask in the hope of receiving an answer from which he might learn the end of all these פּלאות more distinctly than from the answer given by the angel in Dan 12:7. But as this reference of אלּה to the present things and circumstances is excluded by the connection, so also is the signification attributed to אחרית, of that which follows something, verbally inadmissible; see under Dan 8:19. Most other interpreters have taken אחרית as synonymous with קץ, which Hvernick seeks to establish by a reference to Dan 8:19, Dan 8:23, and Deu 11:12. But none of these passage establishes this identity. קץ is always thus distinguished from אחרית, that it denotes a matter after its conclusion, while אחרית denotes the last or the uttermost of the matter. A distinction which, it is true, may in many cases become irrelevant. For if this distinction is not noticed here, we would be under the necessity, in order to maintain that the two questions in Dan 12:6, Dan 12:8 are not altogether identical, of giving to מה the meaning qualis (Maurer), of what nature (Hofmann, v. Lengerke, and others); a meaning which it has not, and which does not accord with the literal idea of אחרית. "Not how? but what? is the question; מה is not the predicate, but the subject, the thing inquired about." Thus Hitzig, who is altogether correct in thus stating the question: "What, i.e., which even its the uttermost, the last of the פּלאות, which stands before the end?"

Verse 9

The answer, לך , go thy way, Daniel, is quieting, and at the same time it contains a refusal to answer; yet it is not wholly a refusal, as is clear from Dan 12:11, Dan 12:12. The disclosure regarding the end which is given to him in these verses shows distinctly that the end of the things is not so revealed as that men shall be able to know it beforehand with certainty. (Note: On this Calvin has well remarked: Quamvis Daniel non stulta curiositate inductus quaesierit ex angelo de fine mirabilium, tamen non obtinet, quod petebat, quia scilicet voluit Deus ad modum aliquem intelligi quae praedixerat, sed tamen aliquid manere occultum usque dum veniret maturum plenae revelationis tempus. Haec igitur ratio est, cur angelus non exaudiat Danielem. Pium quidem erat ejus votum (neque enim optat quicquam scire plus quam jus esset), verum Deus scit quod opus sit, ideo non concessit quod optabat.) לך signifies neither go hence, i.e., depart, die (Bertholdt, Hvernick), nor go away, instead of standing waiting for an answer (Hitzig), for the angel does give him an answer; but as the formula dimittentis ut excitantis ad animi tranquillitatem (C. B. Michaelis), it has the meaning: vade Daniel, h. e. mitte hanc praesentem tuam curam. "Be at peace, leave this matter alone" (Geier and others, and similarly v. Lengerke, Kranichfeld, Kliefoth). The clause assigning the reason for the command כּי (for the words are shut up, etc.), is chiefly interpreted as referring the closing and sealing up to the incomprehensibility of the prophecy. Thus e.g., Ewald explains it: "For hidden and sealed up are the words, all the things contained in these prophecies, till the time of the end; then shall they be easily unsealed and deciphered." But since, according to Dan 12:4, Daniel himself must shut up and seal the book, the participles in the clause, assigning the reason for the command לך, cannot have the meaning of the perfect, but only state what is or shall be done: shut up - they shall be (remain) till the time of the end; thus they only denote the shutting up and sealing which must be accomplished by Daniel. But Daniel could not make the prophecy unintelligible, since (Dan 12:8) he himself did not understand it; nor could he seal it up till the time of the end, since he did not live to see the end. The shutting up and sealing which was commanded to the prophet can therefore only consist in this, that the book should be preserved in security against any defacement of its contents, so that it might be capable of being read at all times down to the time of the end, and might be used by God's people for the strengthening of their faith; cf. Dan 8:26. "Thus Daniel is calmed in regard to his not understanding it by the fact that this whole prophecy (הדּברים as in Dan 12:4) shall be guarded and placed in safety, and shall continue through all times down to the end" (Kliefoth). For the use of it in all times is supposed in Dan 12:10.

Verse 10

The first clause of this verse is interpreted from Dan 11:35. The being purified is effected through tribulation and affliction, which the people shall endure to the end. The prophecy shall serve for the gaining of this object. It is true, indeed, that this perfection shall not be attained by all; they that are ungodly shall remain ungodly still, and therefore they do not come to the understanding of the words which all the wise shall gain. יבינוּ and יבינוּ לא stand in such distinct relation to the אבין לא (I understood not), Dan 12:8, that they must be taken in the same sense in both places, i.e., not to have insight in general, but by supplying הדּברים as the object from Dan 12:8, to have understanding of the prophecy. This is denied of the wicked or the godless. Only the wise shall gain it. Thus the angel says to Daniel for the purpose of calming him regarding his non-understanding: - Calm thyself, Daniel, if thou dost not understand these words. The prophecy shall be preserved for all times to the end of the days. These times shall bring many tribulations, to purify thy people; and though by these afflictions all shall not be converted, but the wicked shall remain wicked still and shall not understand the prophecy, yet the wise shall be purified and made white by the afflictions, and the longer they are tried the better shall they learn to understand the prophecy. Thus, though thou thyself understandest it not, yet it shall be a source of great blessing to the people of God, and in all times, even unto the end, they shall have more and more an understanding of it. Thus has Kliefoth rightly presented the meaning of both verses, and in confirmation of this interpretation has referred to Pe1 1:10,Pe1 1:12, where, with reference to the passage before us (cf. Hengstenberg, Beitrag. i. p. 273f.), it is said that the prophets received the prophecies of the end not for themselves alone, but much rather for "us," for those who come after.

Verse 11

The angel gives to the prophet yet one revelation more regarding the duration of the time of tribulation and its end, which should help him to understand the earlier answer. The words, "from the time that the daily sacrifice shall be taken away, and the abomination of the desolation," so distinctly point back to Dan 11:31, that they must here be referred, as there, to the wickedness of Antiochus in his desecrating the sanctuary of the Lord. The circumstance that the שׁקּוּץ (abomination) is here described as שׁמם and in Dan 11:31 as משׁמם, indicates no material distinction. In Dan 11:31, where the subject spoken of is the proceedings of the enemy of God causing desolation, the abomination is viewed as משׁמם, bringing desolation; here, with reference to the end of those proceedings, as שׁמם, brought to desolation; cf. under Dan 9:27. All interpreters therefore have found in these two verses statements regarding the duration of the persecutions carried on by Antiochus Epiphanes, and have sought to compare them with the period of 2300 evening-mornings mentioned in Dan 8:14, in order thus to reckon the duration of the time during which this enemy of God shall prosecute his wicked designs. But as the opinion is regarding the reckoning of the 2300 evening-mornings in Dan 8:14 are very diverse from each other, so also are they here. First the interpretation of ולתת (and set up) is disputed. Wieseler is decidedly wrong in thinking that it designates the terminsu ad quem to הוּסר מעת (from the time shall be removed), as is generally acknowledged. Hitzig thinks that with ולתת the foregoing infin. הוּסר is continued, as Ecc 9:1; Jer 17:10; Jer 19:12, and therewith a second terminus a quo supposed. This, however, is only admissible if this second terminus stands in union with the first, and a second terminus ad quem also stands over against it as the parallel to the later terminus ad quem. Both here denote: the daily sacrifice shall be taken away forty-five days before the setting up of the βδέλυγμα ἐρημώσεως, and by so much the date in Dan 12:12 comes below that of Dan 12:11. According to this, both verses are to be understood thus: from the time of the taking away of the daily sacrifice as 1290 days, and from the time of the setting up of the abomination of desolation are 1335 days. But this interpretation is utterly destitute of support. In the first place, Hitzig has laid its foundation, that the setting up of the idol-abomination is separated from the cessation of the worship of Jehovah by forty-five days, only by a process of reasoning in a circle. In the second place, the המחכּה אשׁרי (blessed is he that waiteth), Dan 12:12, decidedly opposes the combining of the 1335 days with the setting up of the idol-abomination; and further, the grammatical interpretation of ולתת is not justified. The passages quoted in its favour are all of a different character; there a clause with definite time always goes before, on which the infinitive clause depends. Kranichfeld seeks therefore to take הוּסר also not as an infinitive, but as a relative asyndetical connection of the praeter. proph. to עת, by which, however, no better result is gained. For with the relative interpretation of הוּסר: the time, since it is taken away ... ולתת cannot so connect itself that this infinitive yet depends on עת. The clause beginning with ולתת cannot be otherwise interpreted than as a final clause dependent on וגו הוּסר מעת; thus here and in Dan 2:16, as in the passages quoted by Hitzig, in the sense: to set (to set up) the abomination, so that the placing of the abomination of desolation is viewed as the object of the taking away of the תּמיד (daily sacrifice). From this grammatically correct interpretation of the two clauses it does not, however, follow that the setting up of the idol-abomination first followed later than the removal of the daily sacrifice, so that ולתת signified "to set up afterwards," as Kliefoth seeks to interpret it for the purpose of facilitating the reckoning of the 1290 days. Both can be done at the same time, the one immediately after the other. A terminus ad quem is not named in both of the definitions. This appears from the words "blessed is he that waiteth ... ." By this it is said that after the 1335 days the time of tribulation shall be past. Since all interpreters rightly understand that the 1290 and the 1335 days have the same terminus a quo, and thus that the 1290 days are comprehended in the 1335, the latter period extending beyond the former by only forty-five days; then the oppression cannot properly last longer than 1290 days, if he who reaches to the 1335 days is to be regarded as blessed. With regard to the reckoning of these two periods of time, we have already shown that neither the one nor the other accords with the 2300 evening-mornings, and that there is no ground for reckoning those 2300 evening-mornings for the sake of these verses before us as 1150 days. Moreover, we have there already shown how the diversity of the two statements is explained from this, that in Dan 8:14 a different terminus a quo is named from that in Dan 12:11.; and besides have remarked, that according to 1 Macc. 1:54, 59, cf. with 4:52, the cessation of the Mosaic order of worship by sacrifice lasted for a period of only three years and ten days. Now if these three years and ten days are reckoned according to the sun-year at 365 days, or according to the moon-year at 354 days with the addition of an intercalary month, they amount to 1105 or 1102 days. The majority of modern interpreters identify, it is true, the 1290 days with the 3 1/2 times (= years), and these two statements agree so far, since 3 1/2 years make either 1279 or 1285 days. But the identifying of the two is not justified. In Dan 12:11 the subject plainly is the taking away of the worship of Jehovah and the setting up of the worship of idols in its stead, for which the Maccabean times furnish an historical fulfilment; in Dan 12:7,however, the angel speaks of a tribulation which extends so far that the strength of the holy people is altogether broken, which cannot be said of the oppression of Israel by Antiochus, since a stop was put to the conduct of this enemy by the courageous revolt of the Maccabees, and the power of valiant men put an end to the abomination of the desolation of the sanctuary. The oppression mentioned in Dan 12:7 corresponds not only in fact, but also with respect to its duration, with the tribulation which the hostile king of the time of the end, who shall arise from the fourth world-kingdom, shall bring upon the holy people, since, as already remarked, the 3 1/2 times literally correspond with Dan 7:25. But Dan 12:11 and Dan 12:12 treat of a different, namely, an earlier, period of oppression than Dan 12:7, so the 1290 and the 1335 days are not reckoned after the 3 1/2 times (Dan 12:11 and Daniel 7:35); and for the Maccabean period of tribulation there remain only the 2300 evening-mornings (Dan 8:14) for comparison, if we count the evening-mornings, contrary to the usage of the words, as half-days, and so reduce them to 1150 days. But if herewith we take into consideration the historical evidence of the duration of the oppression under Antiochus, the 1290 days would agree with it only if we either fix the taking away of the legal worship from 185 to 188 days, i.e., six months and five or eight days, before the setting up of the idol-altar on Jehovah's altar of burnt-offering, or, if these two facta occurred simultaneously, extend the terminus ad quem by six months and five or eight days beyond the day of the re-consecration of the altar. For both suppositions historical evidence is wanting. The former is perhaps probable from 1 Macc. 4:45, cf. with v. 54; but, on the contrary, for the second, history furnishes no epoch-making event of such significance as that the cessation of the oppression could be defined by it. The majority of modern interpreters, in the reckoning of the 1290 and the 1335 days, proceed from Dan 8:14, and with them Kliefoth holds, firstly, that the 2300 evening-mornings are 1150 days, the termination of which constitutes the epoch of the re-consecration of the temple, on the 25th of the month Kisleu of the year 148 of the Seleucidan aera (i.e., 164 b.c.); and secondly, he supposes that the terminus a quo of the 2300 evening-mornings (Dan 8:14 and of the 1290 or 1335 days is the same, namely, the taking of Jerusalem by Apollonius (1 Macc. 1:29ff.), and the setting aside of the תּמיד which followed immediately after it was taken, about 140 days earlier than the setting up of the idol-altar. As the terminus ad quem of the 2300 evening-mornings the re-consecration of the temple is taken, with which the power of Antiochus over Israel was broken, and the beginning of the restoration made. No terminus ad quem is named in this passage before us, but perhaps it lies in the greater number of the days, as well as in this, that this passage speaks regarding the entire setting aside of the power of Antiochus-an evidence and a clear argument for this, that in Dan 12:11, Dan 12:12 a further terminus ad quem, reaching beyond the purification of the temple, is to be supposed. This terminus is the death of Antiochus. "It is true," Kliefoth further argues, "we cannot establish it to a day and an hour, that between the putting away of the daily sacrifice and the death of Antiochus 1290 days intervened, since of both facta we do not know the date of the day. But this we know from the book of the Maccabees, that the consecration of the temple took place on the 25th day of the month Kisleu in the 148th year of the Seleucidan aera, and that Antiochus died in the 149th year; and if we now add the 140 days, the excess of 2300 above 1290 after the consecration of the temple, we certainly come into the year 149. The circumstance also, that in the whole connection of this chapter the tendency is constantly toward the end of Antiochus, the Antichrist, induces us to place the death of that persecutor as the terminus ad quem of the 1290 days. Consequently we shall not err if, with Bleek, Kirmss, Hitzig, Delitzsch, Hofmann, Auberlen, Zndel, we suppose, that as the purifying of the temple is the end of the 2300 evening-mornings, so the death of Antiochus is the end of the 1290 days. The end of the 1335 days, Dan 12:12, must then be an event which lies forty-five days beyond the death of Antiochus, and which certainly attests the termination of the persecution under Antiochus and the commencement of better days, and which at least bears clear evidence of the introduction of a better time, and of a settled and secure state of things. We are not able to adduce proof of such a definite event which took place exactly fort-five days after the death of Antiochus, simply because we do not know the date of the death of Antiochus. The circumstances, however, of the times after the death of Antiochus furnish the possibility of such an event. The successor of Antiochus Epiphanes, Antiochus Eupator, certainly wrote to the Jews, after they had vanquished his host under Lysias, asking from them a peace; but the alienation between them continued nevertheless, and did not absolutely end till the victory over Nicanor, 2 Macc. 11-15. Hence there was opportunity enough for an event of the kind spoken of, though we may not be able, from the scantiness and the chronological uncertainty of the records of these times, to prove it positively." Hereupon Kliefoth enters upon the conjectures advanced by Hitzig regarding the unknown joyful event, and finds that nothing important can be brought forward in opposition to this especially, that the termination of the 1335 days may be the point of time when the tidings of the death of Antiochus, who died in Babylonia, reached the Jews in Palestine, and occasioned their rejoicing, since it might easily require forty-five days to carry the tidings of that even to Jerusalem; and finally he throws out the question, whether on the whole the more extended period of 1335 days must have its termination in a single definite event, whether by the extension of the 1290 days by fort-five days the meaning may not be, that whoever lives beyond this period of 1290 days, i.e., the death of Antiochus, in patience and in fidelity to the truth, is to be esteemed blessed. "The forty-five days were then only added to express the living beyond that time, and the form of this expression was chosen for the purpose of continuing that contained in Dan 12:11." We cannot, however, concur in this view, because not only is its principal position without foundation, but also its contents are irreconcilable with historical facts. To change the 2300 evening-mornings into 1150 days cannot be exegetically justified, because according to the Hebrew mode of computation evening and morning do not constitute a half but a whole day. But if the 2300 evening-mornings are to be reckoned as so many days, then neither their terminus a quo nor their terminus ad quem stands in a definite relation to the 1290 days, from which a conclusion may be drawn regarding the terminus ad quem of the latter. Then the death of Antiochus Epiphanes does not furnish a turning-point for the commencement of a better time. According to 1 Macc. 6:18-54, the war against the Jews was carried on by his successor Eupator more violently than before. And on the news that Philippus, returning from Persia, sought to deprive him of the government, Lysias advised the king to make peace with the Jews, and to promise to them that they would be permitted to live according to their own laws. On this the Jews opened the citadel of Zion; but the king, after he had entered into it, violated his oath, and ordered its walls to be demolished. It was not till two years after the death of Antiochus Epiphanes that Judas gained a decisive victory over Nicanor, which was celebrated by the Jews by a joyful festival, which they resolved to keep every year in memory of that victory (1 Macc. 7:26-50). In these circumstances it is wholly impossible to suppose an event forty-five days after the death of Antiochus which could clearly be regarded as the beginning of a better time, and of a settled and secure state of things, or to regard the reception in Palestine of the news of the death of Antiochus as an event so joyful, that they were to be esteemed as blessed who should live to hear the tidings. After all, we must oppose the opinion that the 1290 and the 1335 days are to be regarded as historical and to be reckoned chronologically, ad we are decidedly of opinion that these numbers are to be interpreted symbolically, notwithstanding that days as a measure of time are named. This much seems to be certain, that the 1290 days denote in general the period of Israel's sorest affliction on the part of Antiochus Epiphanes by the taking away of the Mosaic ordinance 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. By the naming of "days" instead of "times" the idea of an immeasurable duration of the tribulation is set aside, and the time of it is limited to a period of moderate duration which is exactly measured out by God. But this is more strictly represented by the second definition, by which it is increased by 45 days: 1335 days, with the expiry of which the oppression shall so wholly cease, that every one shall be blessed who lives till these days come. For 45 days have the same relation to 1290 that 1 1/2 have to 43, and thus designate a proportionally very brief time. But as to this relation, the two numbers themselves show nothing. If we reduce them to the measure of time usual for the definition of longer periods, the 1290 days amount to 54 months, or 3 years and 7 months, and the 1335 days to 44 1/2 months, or 3 years and 8 1/2 months, since generally, and still more in symbolical definitions of time, the year is wont to be reckoned at 12 months, and the months at 30 days. Each of the two periods of time thus amounts to a little more than 3 1/2 years; the first exceeds by 1 month and the second by 2 1/2 months, only a little more than the half of 7 years - a period occurring several times in the O.T. as the period of divine judgments. By the reduction of the days to years and parts of a year the two expressions are placed in a distinct relation to the 3 1/2 times, which already appears natural by the connection of the two questions in Dan 12:6, Dan 12:8. On the one hand, by the circumstance that the 1290 days amount to somewhat more than 3 1/2 years, the idea that "times" stands for years is set aside; but on the other hand, by the use of "days" as a measure of time, the obscurity of the idea: time, times, and half a time, is lessened, and Daniel's inquiry as to the end of the terrible things is answered in a way which might help him to the understanding of the first answer, which was to him wholly unintelligible. Such an answer contains the two definitions of the time under the supposition that the hostile undertakings of Antiochus against Judaism, in their progress and their issue, form a type of the persecution of the last enemy Antichrist against the church of the Lord, or that the taking away of the daily sacrifice and the setting up of the idol-abomination by Antiochus Epiphanes shows in a figure how the Antichrist at the time of the end shall take away the worship of the true God, renounce the God of his fathers, and make war his god, and thereby bring affliction upon the church of God, of which the oppression which Antiochus brought upon the theocracy furnished a historical pattern. But this typical relation of the two periods of oppression is clearly set forth in Daniel 11:21-12:3, since in the conduct and proceedings of the hostile king two stadia are distinguished, which so correspond to each other in all essential points that the first, Dan 11:21-35, is related to the second, Daniel 11:35-12:3, as the beginning and the first attempt is related to the complete accomplishment. This also appears in the wars of this king against the king of the south (Dan 11:25-29, cf. with Dan 11:40-43), and in the consequences which this war had for his relation to the people of God. On his return from the first victorious war against the south, he lifted up his heart against the holy covenant (Dan 11:28), and being irritated by the failure of the renewed war against the south and against the holy covenant, he desolated the sanctuary (vv. 30, 31); finally, in the war at the time of the end, when Egypt and the lands fell wholly under his power, and when, alarmed by tidings from the east and the north, he thought to destroy many, he erected his palace - tent in the Holy Land, so that he might here aim a destructive blow against all his enemies - in this last assault he came to his end (Dan 11:40-45). Yet more distinctly the typical relation shows itself in the description of the undertakings of the enemy of God against the holy covenant, and their consequences for the members of the covenant nation. In this respect the first stadium of his enmity against the God of Israel culminates in the taking away of His worship, and in the setting up of the abomination of desolation, i.e., the worship of idols, in the sanctuary of the Lord. Against this abomination the wise of the people of God raise themselves up, and they bring by their rising up "a little help," and accomplish a purification of the people (Dan 11:31-35). In the second stadium, i.e., at the time of the end, the hostile king raises himself against the God of gods, and above every god (Dan 11:37), and brings upon the people of God an oppression such as has never been from the beginning of the world till now; but this oppression ends, by virtue of the help of the archangel Michael, with the deliverance of the people of God and the consummation by the resurrection of the dead, of some to everlasting life, and of some to everlasting shame (Dan 12:1-3). If thus the angel of the Lord, after he said to Daniel that he might rest as to the non-understanding of his communication regarding the end of the wonderful things (Dan 12:7), because the prophecy shall at the time of the end give to the wise knowledge for the purifying of many through the tribulation, so answers the question of Daniel as to the אלּה אחרית that he defines in symbolically significant numbers the duration of the sufferings from the removal of the worship of Jehovah to the commencement of better times, with which all oppression shall cease, then he gave therewith a measure of time, according to which all those who have understanding, who have lived through this time of oppression, or who have learned regarding it from history, may be able to measure the duration of the last tribulation and its end so far beforehand, as, according to the fatherly and wise counsel of God, it is permitted to us to know the times of the end and of our consummation. For, from the comparison of this passage with that in Dan 8:14 regarding the duration of the crushing under feet of the holy people by the enemy rising from the Javanic world-kingdom, it is clear that as the 2300 evening-mornings do not contain a complete heptad of years, so the 1290 days contain only a little more than half a heptad. In this lies the comfort, that the severest time of oppression shall not endure much longer than half the time of the whole period of oppression. And if we compare with this the testimony of history regarding the persecution of the Old Covenant people under Antiochus, in consequence of which God permitted the suppression of His worship, and the substitution of idol-worship in its stead, for not fully 3 1/2 years, but only for 3 years and 10 days, then we are able to gather the assurance that He shall also shorten, for the sake of His elect, the 3 1/2 times of the last tribulation. We should rest here, that His grace is sufficient for us (Co2 12:9). For as God revealed to the prophets, who prophesied of the grace that should come unto 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 the 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 shall be purified and guarded for the eternal life.

Verse 13

After these disclosures regarding the time of the end, the angel of the Lord dismisses the highly-favoured prophet from his life's work with the comforting assurance that he shall stand in his own lot in the end of the days. לקּץ לך evidently does not mean "go to the end, i.e., go thy way" (Hitzig), nor "go hence in relation to the end," as Kranichfeld translates it, because לקּץ with the article points back to קץ עת, Dan 12:9. For though this reference were placed beyond a doubt, yet לקּץ could only declare the end of the going: go to the end, and the meaning could then with Ewald only be: "but go thou into the grave till the end." But it is more simple, with Theodoret and most interpreters, to understand לקּץ of the end of Daniel's life: go to the end of thy life (cf. for the constr. of הלך with ל, Sa1 23:18). With this ותנוּח simply connects itself: and thou shalt rest, namely, in the grave, and rise again. תּעמוד = תּקוּם, to rise up, sc. from the rest of the grave, thus to rise again. לגורלך, in thy lot. גּורל, lot, of the inheritance divided to the Israelites by lot, referred to the inheritance of the saints in light (Col 1:12), which shall be possessed by the righteous after the resurrection from the dead, in the heavenly Jerusalem. הימים לקץ, to = at, the end of the days, i.e., not = הימים אחרית, in the Messianic time, but in the last days, when, after the judgment of the world, the kingdom of glory shall appear. Well shall it be for us if in the end of our days we too are able to depart hence with such consolation of hope!

Verse 1

It is usual with the prophets, when they foretel the grievances of the church, to furnish it at the same time with proper antidotes, a remedy for every malady. And no relief is so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ and the future state; thence the comforts here are fetched. I. Jesus Christ shall appear his church's patron and protector: At that time, when the persecution is at the hottest, Michael shall stand up, Dan 12:1. The angel had told Daniel what a firm friend Michael was to the church, Dan 10:21. He all along showed this friendship in the upper world; the angels knew it; but now Michael shall stand up in his providence, and work deliverance for the Jews, when he sees that their power is gone, Deu 32:36. Christ is that great prince, for he is the prince of the kings of the earth, Rev 1:5. And, if he stand up for his church, who can be against it? But this is not all: At that time (that is, soon after) Michael shall stand up for the working out of our eternal salvation; the Son of God shall be incarnate, shall be manifested to destroy the works of the devil. Christ stood for the children of our people when he was made sin and a curse for them, stood in their stead as a sacrifice, bore the cure for them, to bear it from them. He stands for them in the intercession he ever lives to make within the veil, stands up for them, and stands their friend. And after the destruction of antichrist, of whom Antiochus was a type, Christ shall stand at the latter day upon the earth, shall appear for the complete redemption of all his. II. When Christ appears he will recompense tribulation to those that trouble his people. There shall be a time of trouble, threatening to all, but ruining to all the implacable enemies of God's kingdom among men, such trouble as never was since there was a nation. This is applicable. 1. To the destruction of Jerusalem, which Christ calls (perhaps with an eye to this prediction) such a great tribulation as was not since the beginning of the world to this time, Mat 24:21. This the angel had spoken much of (Dan 9:26, Dan 9:27); and it happened about the same time that Christ set up the gospel-kingdom in the world, that Michael our prince stands up. Or, 2. To the judgment of the great day, that day that shall burn as an oven, and consume the proud and all that do wickedly; that will be such a day of trouble as never was to all those whom Michael our prince stands against. III. He will work salvation for his people: "At that time thy people shall be delivered, delivered from the mischief and ruin designed them by Antiochus, even all those that were marked for preservation, that were written among the living," Isa 4:3. When Christ comes into the world he will save his spiritual Israel from sin and hell, and will, at his second coming, complete their salvation, even the salvation of as many as were given him, as many as have their names in the book of life, Rev 20:15. They were written there before the world, and will be found written there at the end of the world, when the books shall be opened. IV. There shall be a distinguishing resurrection of those that sleep in the dust, Dan 12:2. 1. When God works deliverance for his people from persecution it is a kind of resurrection; so the Jews' release out of Babylon was represented in vision (Eze. 37) and so the deliverance of the Jews from Antiochus, and other restorations of the church to outward prosperity; they were as life from the dead. Many of those who had long slept in the dust of obscurity and calamity shall then awake, some to that life, and honour, and comfort which will be lasting, everlasting; but to others, who, when they return to their prosperity, will return to their iniquity, it will be a resurrection to shame and contempt, for the prosperity of fools will but expose them and destroy them. 2. When, upon the appearing of Michael our prince, his gospel is preached, many of those who sleep in the dust, both Jews and Gentiles, shall be awakened by it to take upon them a profession of religion, and shall rise out of their heathenism or Judaism; but, since there will be always a mixture of hypocrites with true saints, it is but some of those who are raised to life to whom the gospel is a savour of life unto life, but others will be raised by it to shame and contempt, to whom the gospel of Christ will be a savour of death unto death, and Christ himself set for their fall. The net of the gospel encloses both good and bad. But, 3. It must be meant of the general resurrection at the last day: The multitude of those that sleep in the dust shall awake, that is, all, which shall be a great many. Or, Of those that sleep in the dust many shall arise to life and many to shame. The Jews themselves understand this of the resurrection of the dead at the end of time; and Christ seems to have an eye to it when he speaks of the resurrection of life and the resurrection of damnation (Joh 5:29); and upon this the Jews are said by St. Paul to expect a resurrection of the dead both of the just and of the unjust, Act 24:15. And nothing could come in more seasonably here, for, under Antiochus's persecution, some basely betrayed their religion, others bravely adhered to it. Now it would be a trouble to them that, when the storm was over, they could neither reward the one nor punish the other; this therefore would be a satisfaction to them, that they would both be recompensed according to their works in the resurrection. And the apostle, speaking of the pious Jews that suffered martyrdom under Antiochus, tells us that though they were tortured yet they accepted not deliverance, because they hoped to obtain this better resurrection, Heb 11:35. V. There shall be a glorious reward conferred on those who, in the day of trouble and distress, being themselves wise, did instruct many. Such were taken particular notice of in the prophecy of the persecution (Dan 11:33), that they should do eminent service, and yet should fall by the sword and by flame; now, if there were not another life after this, they would be of all men most miserable, and therefore we are here assured that they shall be recompensed in the resurrection of the just (Dan 12:3): Those that are wise (that are teachers, so some read it, for teachers have need of wisdom, and those that have wisdom themselves should communicate it to others) shall shine as the brightness of the firmament, shall shine in glory, heavenly glory, the glory of the upper world; and those that by the wisdom they have, and the instructions they give, are instrumental to turn any, especially to turn many to righteousness, shall shine as the stars for ever and ever. Note, 1. There is a glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. A man's wisdom now makes his face to shine (Ecc 8:1), but much more will it do so in that state where its power shall be perfected and its services rewarded. 2. The more good any do in this world, especially to the souls of men, the greater will be their glory and reward in the other world. Those that turn men to righteousness, that turn sinners from the errors of their ways and help to save their souls from death (Jam 5:20), will share in the glory of those they have helped to heaven, which will be a great addition to their own glory. 3. Ministers of Christ, who have obtained mercy of him to be faithful and successful, and so are made burning and shining lights in this world, shall shine very brightly in the other world, shall shine as the stars. Christ is the sun, the fountain, of the lights both of grace and glory; ministers, as stars, shine in both, with a light derived from him, and a diminutive light in comparison of him; yet to those that are earthen vessels it will be a glory infinitely transcending their deserts. They shall shine as the stars of different magnitudes, some in less, others in greater lustre; but, whereas the day is coming when the stars shall fall from heaven as leaves in autumn, these stars shall shine for ever and ever, shall never set, never be eclipsed. VI. That this prophecy of those times, though sealed up now, would be of great use to those that should live then, Dan 12:4. Daniel must now shut up the words and seal the book because the time would be long ere these things would be accomplished: and it was some comfort that the Jewish nation, though, in the infancy of their return from Babylon, while they were few and weak, they met with obstructions in their work, were not persecuted for their religion till a long time after, when they had grown to some strength and maturity. He must seal the book because it would not be understood, and therefore would not be regarded, till the things contained in it were accomplished; but he must keep it safely, as a treasure of great value, laid up for the ages to come, to whom it would be of great service; for many shall then run to and fro, and knowledge shall be increased. Then this hidden treasure shall be opened, and many shall search into it, and dig for the knowledge of it, as for silver. They shall run to and fro, to enquire out copies of it, shall collate them, and see that they be true and authentic. They shall read it over and over, shall meditate upon it, and run it over in their minds; discurrent - they shall discourse of it, and talk it over among themselves, and compare notes about it, if by any means they may sift out the meaning of it; and thus knowledge shall be increased. By consulting this prophecy on this occasion they shall be led to search other scriptures, which shall contribute much to their advancement in useful knowledge; for then shall we know if we follow on to know the Lord, Hos 6:3. Those that would have their knowledge increased must take pains, must not sit still in slothfulness and bare wishes but run to and fro, must make use of all the means of knowledge and improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with the things of God improved, to know more and to know better what they do know. And let us here see reason to hope that, 1. Those things of God which are now dark and obscure will hereafter be made clear, and easy to be understood. Truth is the daughter of time. Scripture prophecies will be expounded by the accomplishment of them; therefore they are given, and for that explication they are reserved. Therefore they are told us before, that, when they do come to pass, we may believe. 2. Those things of God which are despised and neglected, and thrown by as useless, shall be brought into reputation, shall be found to be of great service, and be brought into request; for divine revelation, however slighted for a time, shall be magnified and made honourable, and, above all, in the judgment of the great day, when the books shall be opened, and that book among the rest.

Verse 5

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 shall the end be? And, What shall the end be? These two questions are asked and answered here, in the close of the book; and though the comforts prescribed in the foregoing verses, one would think, were satisfactory enough, yet, for more abundant satisfaction, this is added. I. The question, When shall the end be? is asked by an angel, Dan 12:5, Dan 12:6. Concerning this we may observe, 1. Who it was that asked the question. Daniel had had a vision of Christ in his glory, the man clothed in linen, Dan 10:5. But his discourse had been with the angel Gabriel, and now he looks, and behold other two (Dan 12:5), 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, 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, (Dan 12:6), between the banks of Ulai; 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 1:6. 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. 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 (Pe1 1:12) and they are known to the church, Eph 3:10. Now one of these two angels said, When shall the end be? Perhaps they both asked, first one and then the other, but Daniel heard only one. 2. To whom this question was put, to the man clothed in linen, of whom we read before (Dan 10:5), to Christ our great high priest, who was upon the waters of the river, and whose spokesman, or interpreter, the angel Gabriel had all this while been. This river was Hiddekel (Dan 10:4), 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 2:14); fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are watered. Waters signify people, and so his standing upon the waters denotes his dominion over all; he sits upon the flood (Psa 29:10); he treads upon the waters of the sea, Job 9:8. And Christ, to show that this was he, in the days of his flesh walked upon the waters, Mat 14:25. He was above the waters of the river (so some read it); he appeared in the air over the river. 3. What the question was: How long shall it be to the end of these wonders? 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, Act 1:7. 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, Joh 16:19. The angel asked as one concerned, How long shall it be? What is the time prefixed in the divine counsels for the end of these wonders, these suffering trying times, that are to pass over the people of God? Note, (1.) The troubles of the church are the wonder 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? 4. What answer was returned to it by him who is indeed the numberer of secrets, and knows things to come. (1.) Here is a more general account given of the continuance of these troubles to the angel that made the enquiry (Dan 12:7), that they shall continue for a time, times, and a half, that is, a year, two years, and half a year, as was before intimated (Dan 7:25), but the one half of a prophetical week. Some understand it indefinitely, a certain time for an uncertain; it shall be for a time (a considerable time), for times (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, 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 lifted up both his hands to heaven, and swore by him that lives for ever and ever that it should be so. Thus the mighty angel whom St. John saw is brought in, with a plain reference to this vision, standing with his right foot on the sea and his left foot on the earth, and with his hand lifted up to heaven, swearing that there shall be no longer delay, Rev 10:5, Rev 10:6. This Mighty One that Daniel saw stood with both feet on the water, and swore with both hands 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. God will suffer him to do his worst, and run his utmost length, and then all these things shall be finished. 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 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, that Antiochus, surnamed Epiphanes, surprised Jerusalem by force, and held it three years and six months, and was then cast out of the country by the Asmoneans or Maccabees. Christ's public ministry continued three years and a half, 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. (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, Dan 12:12, 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 by Antiochus, and the setting up of the image of Jupiter upon the altar, which was the abomination of desolation. 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; that was what they laid most to heart. [2.] The continuance of their trouble; it shall last 1290 days, three years and seven months, or (as some reckon) three years, six months, and fifteen days; 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 was observed even to our Saviour's time, Joh 10:22. 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 Seleucidae, 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 16:14. [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 to that time. It is said (1 Macc. 9:28; 10:1) that the Maccabees, under a divine conduct, recovered the temple and the city. 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, 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, That this time must be waited for with faith and patience. Thirdly, That, when it comes, it will abundantly recompense us for our long expectations of it. Blessed is he 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. II. The question, What shall the end be? is asked by Daniel, and an answer given to it. Observe, 1. Why Daniel asked this question; it was because, though he heard what was said to the angel, yet he did not understand it, Dan 12:8. 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, 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. But the better they are the more sensible they are of their own weaknesses and ignorance, and the more ready to acknowledge them. 2. What the question was: O my Lord! What shall be the end of these things? 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? 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. 3. What answer is returned to this question. Besides what refers to the time (Dan 12:11, Dan 12:12), of which before, here are some general instructions given to Daniel, with which he is dismissed from further attendance. (1.) He must content himself with the discoveries that had been made to him, and not enquire any further: "Go thy way, Daniel; let it suffice thee that thou has been admitted thus far to the foresight of things to come, but stop here. Go thy way about the king's business again, Dan 8:27. Go thy way, 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; but we must go down from the mount, and have there no continuing city. Those that know much know but in part, 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, satisfied with what thou hast." (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, are involved in perplexities, and are likely to be so, till the time of the end, 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, Dan 12:4. The Jews used to say, When Elias comes he will tell us all things. "They are closed up and sealed, 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 and sealed; ask not therefore after more." Nescire velle quae 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. (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, Dan 12:10. 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. As it has been, so it is, and will be, The wicked shall do wickedly, but the wise shall understand. In this, as in other things, St. John's Revelation closes as Daniel did. Rev 22:11, He that is filthy, let him be filthy still; and he that is holy, let him be holy still. [1.] There is no remedy but that wicked people will do wickedly; 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 (Sa1 24:13); and the observation of the moderns says the same. Bad men will do bad things; and a corrupt tree will never bring forth good fruit. Do men gather grapes of thorns, 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 then, Ecc 5:8. We are told, before, that the wicked will do wickedly; we can expect no better from them: but, which is worse, none of the wicked shall understand. This is either, First, A part of their sin. They will not understand; they shut their eyes against the light, and none so blind as those that will not see. Therefore they are wicked because they will not understand. If they did but rightly know the truths of God, they would readily obey the laws of God, Psa 82:5. Wilful sin is the effect of wilful ignorance; they will not understand because they are wicked; they hate the light, and come not to the light, because their deeds are evil, Joh 3:19. Or, Secondly, It is a part of their punishment; they will do wickedly, and therefore God has given them up to blindness of mind, and has said concerning them, They shall not understand, nor be converted and healed, Mat 13:14, Mat 13:15. God will not give them eyes to see, because they will do wickedly, Deu 29:4. [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, while to others they are a savour of death unto death. First, the providences of God shall do them good: Many shall be purified, and made white, and tried, by their troubles (compare Dan 11:35), 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 and made white, 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, Pe1 1:7. To those who are themselves sanctified and good every event is sanctified, and works for good, and helps to make them better. Secondly, The word of God shall do them good. When the wicked understand not, but stumble at the word, the wise shall understand. 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 he shall know the truth, Joh 7:17. Give instruction to a wise man, and he will be yet wiser. (4.) He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity, Dan 12:13. 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. [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; thou hast finished thy testimony, done thy work, and accomplished as a hireling thy day, therefore now, Go thy way, 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 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! [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; 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, they shall not awake, nor be raised out of their sleep, implying that then they shall, Job 14:12. [5.] We must every one of us stand in our lot at the end of the days. 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 or, Go, you cursed; and we must stand for ever in that lot. 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, shall have their lot among the chosen. 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, 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.

Verse 1

12:1-7 At that time, the time of the end, God will rescue his people and defeat every enemy—even death.

12:1 Michael was Israel’s patron angel (cp. 10:13, 21; Rev 2:1, 8, 12). • the book: This is possibly the Book of Truth (Dan 10:21; cp. 7:10). • will be rescued: All previous rescues of God’s people in Daniel (e.g., 3:28; 6:27) had foreshadowed, and now culminated in, the resurrection from the dead (12:2-3).

Verse 2

12:2 Everlasting life is completely without shame or disgrace (cp. Gen 2:25; 3:7).

Verse 3

12:3 Those who are wise know their God (cp. 1:4, 17; 8:25; 9:22, 25; 11:32-35; 12:10). • To shine is a familiar metaphor for life, purity, righteousness, and glory.

Verse 4

12:4 Daniel was to keep the prophecy a secret (cp. 7:28; 8:26); it would be unveiled at God’s proper time, the time of the end.

Verse 5

12:5 The river was the Tigris River (10:4). • The two others witnessed to God’s promises (see Num 35:30; Deut 19:15).

Verse 7

12:7 time, times, and half a time: God appoints times for all things as he rules the flow of earthly and heavenly events (see study note on 7:24-25). • The shattering of the holy people was part of God’s purpose to purify them (12:10).

Verse 8

12:8-10 God withheld exactly how and when all this would finally end. Daniel would not see the end (12:13); his job was to finish out his life in faith. • purified, cleansed, and refined: God would use violent and terrifying times to improve the moral and religious character of his people (cp. 11:35). • Being wise includes having insight into God’s ways and walking accordingly. The wicked will not understand or change their wickedness even if the vision is explained to them.

Verse 11

12:11-12 the sacrilegious object that causes desecration: See 8:13-14, 23-26; 11:29-35. See also study note on 9:27. • God’s people must wait and remain faithful when the events of the end come. • 1,290 days . . . 1,335 days: Some interpreters see these numbers as relating to specific events in the reign of Antiochus IV Epiphanes. Others see them as purely symbolic. The number 1,290 equals 43 lunar months of 30 days each, which is approximately 3½ years in the solar calendar. This might represent the final half of the final “set of seven” (9:27). The number 1,335 might represent simply an extra 45 days of waiting until the end. Those who endure the whole time, and then some, will see God act on behalf of his people.

Verse 13

12:13 Daniel died before the final end, but he knew that he would rise again! Here, the end refers to that time when even the dead rise (12:1-3) and the everlasting Kingdom of God Most High is established.