Daniel · Chapter 12

V. 1. For the children-The meaning seems to be, as after the death of Antiochus the Jews had some deliverance, so there will be yet a greater deliverance to the people of God, when Michael your prince, the Messiah shall appear for your salvation. A time of trouble-A the siege of Jerusalem, before the final judgment. The phrase at that time, probably includes all the time of Christ, from his first, to his last coming.

Verse 1. And at that time Michael shall stand up] Michael the archangel, as has already been observed, was ever reputed the guardian of the Jewish people.

Every one that shall be found written in the book] All that truly fear, love, and obey the Lord, On the phrase, “written in the book, the book of life,” &c., see the passages in the margin, and the notes on those passages.

Verse 1. And at that time, &c. — It is usual with the prophets, when they foretel the troubles of the church, to furnish it, at the same time, with proper supports and consolations; and none are 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 a future state revealed in his gospel. At that time — When the troubles are the greatest; shall Michael stand up — The word Michael signifies, Who is like God? which name, with the title here given him, The great prince which standeth for the children of thy people, manifestly points out the Messiah, and cannot properly be understood of a created angel. The angel had told Daniel 10:21, what a friend Michael was to the church of God, and he now informs him that he should interpose in a singular way, and work out deliverance for her. If this have any reference at all to the respite from trouble, and the deliverance wrought out for the Jews, after the death of Antiochus; yet that cannot be the primary intention of the prediction. It evidently relates to the incarnation of the Son of God, which was to take place soon after the days of Antiochus; in order to the eternal salvation of God’s people. As if the angel had said, As after the signal judgment of God upon Antiochus, that persecutor of his people, they shall have some deliverance from their calamities; so there will be a yet far greater salvation wrought out for them, when Michael your prince shall appear for you. And there shall be a time of trouble, such as never was since there was a nation, &c. — This is not only applicable to, but evidently primarily intended of the calamities suffered by the Jews, before and during the siege of Jerusalem by the Romans; calamities brought upon them for their rejection and crucifixion of their own Messiah. Of this time of trouble Christ speaks in similar language, Matthew 24:21, when he says, Then shall be great tribulation, such as was not since the beginning of the world to that time, no, nor ever shall be. Of which, see the notes on Deuteronomy 28:50-63. Of this the angel had spoken much, Daniel 9:26, 27; and it happened soon after the time in which Christ set up his gospel kingdom in the world. It may refer, however, also to the dreadful judgments which shall be executed on all antichristian powers, to make way for the universal spread of the gospel, and the final conversion and restoration of the Jews. Concerning which awful judgments, see Revelation 16:18-21, and 19:17-21. The prediction may include likewise the judgments of the great and last day, the day that shall burn as an oven, when all the proud, and all that do wickedly, shall be as stubble, and shall be consumed; that will be such a day of trouble as never was, to all those against whom Michael our prince shall stand. And at that time thy people shall be delivered, every one found written in the book — By those found written in the book, or, as it is expressed, Isaiah 4:3, written among the living in Jerusalem, may be understood, 1st, The pious Jews who should be preserved from the mischief and ruin designed them by Antiochus; but more especially, 2d, Such as should believe in Christ when he appeared, embrace his gospel, and become his true disciples, who should escape both the temporal calamities coming on their countrymen, and obtain spiritual and eternal salvation through him. It includes, 3d, Those who should be converted in the latter days, and restored to their own land; and lastly, All that should be found written in the book of life at the day of final judgment, that is, all truly justified, regenerated, and pious persons. Of the book of life, see notes on Exodus 32:32; Psalm 69:28; Isaiah 4:3.

Verse 1. At that time shall Michael stand up, the great prince. In the time of Antiochus, Michael the archangel did nothing for the Jews, but leave them in Roman bondage. Therefore under this name we must look for a higher prince than any created angel; even for Messiah the Prince of peace, who is as God, or one with God in the church. His title, as prince and potentate, is expressive of his sovereignty. He comes and stands up for the Israel of God, as captain of “Jehovah’s hosts.” Joshua 5:14, 15. Of the enemies of the church it is said, these shall make war with the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings. Revelation 17:14.—That Christ is this victorious captain is farther apparent from his riding on a white horse, making war and conquering in righteousness. The angels, as in ver. 6, asked the priest and prince, arrayed in splendid white garments, to disclose the future times; the Father having said, Let all the angels of God worship him.

And there shall be a time of trouble, such as never was since there was a nation. What could be more cruel than ancient wars? The prophet therefore speaks of the times of the last wars of antichrist against the true church, when Gog and all his multitude shall perish in the war of the Lamb. Ezekiel 39. But in those days the saints who have the mark or the name of God on their foreheads, which is the same as having them written in the book of life, shall survive the final days of visitation on the last and worst enemies of the church.

1. For Michael see note Daniel 10:13. At that time — This is, “in the time of the end,” so often referred to. (See Daniel 7:26; 8:25; 11:35, 40.) After the destruction of this arch enemy of the saints Daniel, now seemingly for the first time, gets a glimpse of another time of trouble before the final consummation of joy. (See notes Daniel 11:45; compare Matthew 24:21.) Michael is still Israel’s heavenly helper (Daniel 10:21), which is in itself sufficient proof that ultimately Israel shall be delivered. The close connection between the historic affliction and the Messianic triumph is natural in all prophecies. Dr. Terry calls attention to the glorious picture, Isaiah 4:2-6, which immediately follows the ruin of Judah and Jerusalem and to the “magnificent prophecy” of the coming Messiah (Isaiah 11), which is connected as clearly as possible with the overthrow of the Assyrian invader (Isaiah 10), and adds, “In such visions of the future no note is made of times that may intervene between the catastrophe and the final triumph, but the two opposite pictures are made to stand out so conspicuously in their main features that all else is for the time lost sight of.” Every one that shall be found written in the book — This thought, of a book in which Jehovah has carefully inscribed all the names of the righteous, meets us several times in Scripture (Exodus 32:32; Psalm 69:28; Malachi 3:16; Revelation 13:8). It was probably also familiar to the Babylonians, as it was certainly to the Egyptians. Professor Jastrow has shown the close connection between the zag-muku Babylonian festival and that held on the Jewish New Year: “On this day, according to the popular Jewish tradition, God sits in judgment with a book before him in which he inscribed the fate of mankind.” So Marduk during the festival zag-muku (resh shatti) — exactly equivalent to the Jewish Rosh-hash-shana (New Year) — makes his decrees for the whole year while the gods stand solemnly about him (Religion of Babylonia, pp. 681, etc.).

Verse 2. Many of them that sleep in the dust of the earth] This prophecy has been referred to the future restoration of the Jews. It will be also true of the state of mankind at the general judgment.

Verse 2. And many that sleep in the dust of the earth shall awake — This may be understood, 1st, Of those saints who rose from the dead immediately upon the resurrection of Christ, spoken of Matthew 27:52, 53, where we read that the graves were opened; and many bodies of the saints which slept arose, and came out of their graves after his resurrection, and went into the holy city, and appeared unto many. 2d, It may be interpreted figuratively of the mystical resurrection of Jews and Gentiles from spiritual death to spiritual life, by the preaching of the gospel, or of their conversion to true Christianity. Calmet thinks that this, without all question, is the primary sense of the verse, and that it is only in a secondary sense that it can be understood of the resurrection of men’s bodies. Most commentators, however, are of a different opinion, and consider the words as being primarily intended of the general resurrection which will take place at the last day. And they think, that the next clause, some to everlasting life, and some to shame and everlasting contempt, requires this application of the words, and does not admit of any other interpretation. The Lord Jesus certainly seems to have referred to this passage, John 5:28, where he speaks of the resurrection of life, and the resurrection of damnation; and upon the ground of it chiefly, the Jews are said by St. Paul, Acts 24:15, to expect a resurrection of the dead, both of the just and of the unjust. And nothing could be brought in more seasonably than this doctrine is here; for under Antiochus’s persecution some basely betrayed their religion, others bravely adhered to it. Now it would be a trouble to the upright and faithful among the Jews, that they could neither reward the one nor punish the other; this therefore would be a satisfaction to them, that they would both be recompensed at the general 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, (namely, deliverance offered them on terms they could not conscientiously comply with,) because they hoped to obtain a better resurrection. In accordance with this sense of the words, which seems evidently to be that primarily intended, it must be observed, that the word many in the first clause of the verse must include all mankind, as it does in Romans 5:19, where St. Paul says, By one man’s disobedience MANY were made sinners.

Ver. 2. Many of them that sleep in the dust of the earth shall awake. After the toils and sufferings of life, death is like a sleep in the tomb, where the wicked cease from troubling, and the weary are at rest. St. John has mentioned the first resurrection of martyrs, but whether he had this text in his eye is not certain. The ancient rabbins admit that the words refer to the resurrection at the last day, when many, that is the whole Adamic family, shall rise to glory or to shame.

2. Contempt — Rather, abhorrence. Many — The idea is that of multitudinousness. It neither asserts nor excludes the thought that all shall rise (Thomson). It was left for him who could say, “I am the Resurrection and the Life,” to make the clear, full, and final revelation of the general and universal resurrection.

This is one of the most astonishing verses in Daniel. As Behrmann says, we have here the “very last word” on Old Testament eschatology. What may be hinted in Isaiah 26:14, 19; 25:8, is here clear as sunlight. Not only will the Israelites who live in the Messianic era be blessed, but the martyrs and pious ones who defended the faith in former ages will be brought to life again, and with this resurrection the condition of each individual is fixed for evermore. That all the nations surrounding the Hebrews believed in a future existence, from the earliest times, no one will now deny.* [* On the coffin of Amam — supposed to have been a contemporary of Abraham — which is now in the British Museum, is inscribed these affecting words, “He lives, he lives, lives this Amam. He dies not. He passes not away. This Amam passes not away. He lives, this Amam lives, he dies not, dies not.” This could be paralleled in hundreds of texts, both Egyptian and Babylonian. The power of the magical words and elaborate death ceremonial in both cults lay largely in their supposed influence in opening the eyes and mouth of the departed and giving back to him life and protecting him from the monsters of the future world. The difference between the Hebrew and the heathen ideas of the future lay chiefly in the conception of Jehovah as merciful and gracious, and able to protect his chosen ones in this world or any world. As Goethe wrote: —

Abraham for his sire Jehovah

Chose, the Lord of star and sun;

Moses, deserts passing over,

Grew to greatness by the One.]

* * * * * * * * * *

But that future abode was dark and comfortless or filled with earthly ideas which were not the holiest. (See notes Ezekiel 26:20; 32:18.) Tiele confesses that the Mosaic prophetism alone was an exception to the “gloomy misanthropy combined with voluptuous sensuality which was a characteristic of all other Semitic religions.” But this doctrine of a resurrection, though hinted before (see note as above and Ezekiel xxxvii), is here for the first time seen in a developed state. While the idea of the punishment of the wicked is found previously (Isaiah 66:24, etc.), here for the first time we find a double and distinct resurrection for both good and bad. These views of Daniel are widened out in Enoch and 2 Macc. (See particularly our Introduction, II, 9.) The New Testament conception of the resurrection is much larger and more advanced than that of Daniel; but blessed was the generation which first heard from human lips the utterance of this splendid hope!

Verse 3. And they that be wise] Those who are thoroughly instructed in Christ’s word and doctrine, shall shine—shall be eminently distinguished in the Christian Church by the holiness of their lives, and the purity of their creed.

And they that turn many to righteousness] They who, by preaching Christ crucified among their brethren, shall be the means of converting them to the Christian faith; shall be as the stars-bright luminaries in the Gospel kingdom of Jesus Christ. This also may be applied to the case of holy and useful men, particularly the faithful ministers of the Gospel, in the day of judgment. See the parallel texts in the margin, and the notes on them.

Verse 3. They that be wise — Namely, that are wise unto salvation through faith in Christ, that are truly godly and righteous, shall shine as the brightness of the firmament — Shall be clothed with glory and immortality; shall have bodies conformed to Christ’s glorious body; shall shine forth, says Jesus, as the sun in the kingdom of their Father, Matthew 13:43; and especially those shall be thus glorious who are wise to win souls; who, being well instructed themselves in divine things, shall lay themselves out to instruct, reclaim, and save others; such shall shine as the stars — That is, with a splendour like that of the luminaries of heaven, for ever and ever — To all eternity. This seems chiefly to refer to the teachers of divine truth, and especially to those who confirm their doctrine by their sufferings and example: such shall undoubtedly receive a distinguished reward, though not procured by their own merit. The Judge of all the earth will certainly do right; and when he cometh, his reward is with him, to give to every man according as his work shall be, Revelation 22:12. And as he hath given the fullest assurance that there is a reward for the righteous; so he hath assured us also that it will be augmented, in proportion as men have laboured to be more extensively useful, and to advance the real and best interests of their fellow-creatures, namely, their spiritual and eternal interests.

Ver. 3. They that be wise shall shine as the brightness of the firmament, and as the stars for ever and ever. Our Saviour, it is probable, had this text in view when he said, “Then shall the righteous shine forth as the sun in the kingdom of their Father.” It would seem also that St. Paul had the same idea, when he compared the lustre of the bodies of the saints to the stars of various magnitude. 1 Corinthians 15:41, 42.

3. They that be wise — See Daniel 11:33, and compare Hosea 14:9. In Hosea’s day this was a “new and beautiful doctrine” that the wise could know the ways of the Lord and walk in them. (See particularly Alexander Duff, Old Testament Theology.) We now have the equally new and beautiful doctrine that those who are thus wise shall live forever as heavenly lights. The figure of speech which would compare a wise teacher to a light was not unknown even in ancient Babylon; for on a tablet dating back to Abraham’s day, and written in the sacred Sumerian language, are found these words, “Whosoever has distinguished himself at the place of tablet writing (i.e., in the school or university) shall (may) shine as the light” (Hilprecht). But all this Babylonian wisdom pales when contrasted with Daniel’s teaching. They that turn many to righteousness — Contrast with Daniel 11:32. This is surely the Gospel in the Old Testament. (See Matthew 13:43.) These words have shone like the stars of heaven ever since this inspired seer of God flung them out before the eyes of a dark world. This is the glorious “end” of Daniel’s vision. These saints who were “stars” while they lived (Daniel 8:10), though cast down to the grave, shall be lifted up to shine eternally. It must not be forgotten that all the theology of the Hebrews sprang out of their conception of Jehovah. Jehovah shines as the sun, and therefore his saints may shine as the stars. (See previous footnote.)

V. 4. Seal the book-The book was command to be sealed, because it would be long before the words would be fulfilled, whereas those that were shortly to be fulfilled, were forbidden to be sealed. Shall run-Shall diligently search these prophecies; and they shall know the signs of the times, and wait upon God in the way of his judgments: he means chiefly in gospel-times.

Verse 4. Shut up the words, and seal the book] When a prophet received a prediction concerning what was at a considerable distance of time, he shut his book, did not communicate his revelation for some time after. This Daniel was commanded to do, Daniel 8:26. See also Isaiah 29:10, 11; Revelation 22:10. Among the ancients, those were said to seal, who in the course of their reading stamped the places of which they were yet doubtful, in order to keep them in memory, that they might refer to then; again, as not yet fully understood. This custom Salmasius, in his book Deuteronomy modo Usurarum, p. 446, proves from Hesychius.

Many shall run to and fro] Many shall endeavour to search out the sense; and knowledge shall be increased by these means; though the meaning shall not be fully known till the events take place: THEN the seal shall be broken, and the sense become plain. This seems to be the meaning of this verse, though another has been put on it, viz., “Many shall run to and fro preaching the Gospel of Christ, and therefore religious knowledge and true wisdom shall be increased.” This is true in itself; but it is not the meaning of the prophet’s words.

Verse 4. But thou, shut up the words, and seal the book — By this was intimated, 1st, That the writing of truth (see Daniel 10:21) was finished, and therefore the book that contained it is ordered to be closed; 2d, That the time of its full and final accomplishment was distant; for the prophecies which were shortly to be fulfilled are forbidden to be sealed, Revelation 22:10; 3d, That it would in a great measure remain obscure, and as a sealed book, till the events predicted were about to take place; 4th, That care was to be taken to preserve this prophecy safe and secure, as a treasure of great value, laid up for future ages, to which it should be of great service. Till the time of the end — Or, the appointed time; till the things here foretold, begin to come to pass; that then thy prophecies may be compared with the events, and it may be seen how exactly they are fulfilled; and men may be struck with astonishment at the wisdom and knowledge of that God who could, so long beforehand, reveal such a variety of things to thee so fully and clearly. Many shall run to and fro — Many shall diligently search into these prophecies, and make use of all the means in their power to arrive at a true knowledge of them; shall improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with divine things in general, and with these and the other prophecies of God’s word in particular, improved and perfected. And knowledge shall be increased — By these means great light shall be thrown on every part of divine revelation, and especially on the parts that are prophetic: the more the predictions are accomplished, the better will they be understood; and future ages will receive more instruction and edification from them than we do. The words have an especial reference to gospel days; and the expression of running to and fro, doubtless points to the journeys, voyages, and labours of gospel ministers, whether apostles, evangelists, pastors, or teachers, who should traverse sea and land, and travel from place to place, from country to country, to spread the knowledge of divine truth, and testify the gospel of the grace of God.

Ver. 4. Shut up the words, and seal the book, to the time of the end, or the time appointed. Men must not be called off too far in the ministry from the affairs of their salvation. I once knew a minister who preached about the beast and the false prophet till he had but seven hearers. This charge of the angel proves that the passage regards not the time of Antiochus, but the final affairs of the church, when missionaries shall carry the scriptures to every nation, and preach in every tongue. The sealed book indicates what our Saviour said: “The times and the seasons the Father hath put in his own power.”

4. “This command more naturally refers to the entire Book of Daniel’s revelations, whether communicated by dream, by vision, or by the word of the angel. It is like Daniel 8:26, and Isaiah 8:16, a solemn charge to preserve the written revelation in security. Daniel wrote his dreams (Daniel 7:1), but he did not, even after the explanation of the angel, fully comprehend them (Daniel 7:28; 8:27). None could clearly understand their import at that time. They were accordingly to be kept in most perfect security until the time of the end, when God’s own providence would make all plain” — Terry. All past exegesis proves the truth of Daniel’s statement here. This is one prediction which every scholar must acknowledge has been proved literally true. More books have been written concerning this prophecy of Daniel than on any other book of Scripture, yet only those who are very ignorant can think that they have even yet solved all its enigmas. The book is still at least partially sealed. We remember that Nachmonides in his colossal biblical treatise, Gate of Reward, closed the discussion of one difficult section with the remark: “Only One can know the exact truth about a great mystery.” Many shall run to and fro, etc. — This may either refer to the excitement and hurry of troublous times, in which case the last clause should be translated, “and many shall be the calamities;” or it may refer to the running everywhere in search after knowledge, in which case we may translate, with Prince, “many shall search it [the book] diligently, and knowledge shall be increased.” This passage has inspired many Hebrews to poetic flights: — Virgin of Israel, arise! rejoice!

In Daniel’s vision, lo! the end is sealed:

When Michael on the height

Shall stand aloft in strength

And shout aloud in might,

And a Redeemer come to Zion at length!

Amen, amen! Behold

The Lord’s decree foretold.

E’en as thou hast our souls afflicted sore,

So wilt thou make us glad for evermore!

— Ibn Gebirol.

V. 5. Other two-Two angels waiting on Christ.

Verse 5. Behold there stood other two] Probably two angels. We know no more of them, unless they be the same as those called saints, Daniel 8:13, which see. The river was most likely the Tigris.

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

Ver. 5, 6. Behold, there stood other two angels, it would seem, attentively studying the providential dealings of God with his people. They were stationed on each side of the river, like the tree of life. They asked the man, the prince and priest, as in Daniel 10:5, who knows the Father as the Father knows the Son, and who in his times, idioiv, his own times, shall declare his character as the only Potentate. And he lifted up his hand, and sware by him that liveth for ever and ever, that the vision should extend to a time, to times, and half a time, or forty and two months, the period allotted to the duration of the antichristian power. This shows that the man who was thus arrayed, is he to whom all things are delivered of the Father, and from whom no secret can be hid.

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

V. 6. To the man-To Christ, who seemed to stand in the air above the waters, or upon them.

Verse 6. The man clothed in linen] Gabriel, in a human form. Thus he is represented, Daniel 10:5.

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

Ver. 5, 6. Behold, there stood other two angels, it would seem, attentively studying the providential dealings of God with his people. They were stationed on each side of the river, like the tree of life. They asked the man, the prince and priest, as in Daniel 10:5, who knows the Father as the Father knows the Son, and who in his times, idioiv, his own times, shall declare his character as the only Potentate. And he lifted up his hand, and sware by him that liveth for ever and ever, that the vision should extend to a time, to times, and half a time, or forty and two months, the period allotted to the duration of the antichristian power. This shows that the man who was thus arrayed, is he to whom all things are delivered of the Father, and from whom no secret can be hid.

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

V. 7. He held up his right hand-He held up both hands to heaven, for the more sure and solemn confirmation of it; and to denote the unchangeableness of God’s decrees both for good to the church, and for evil to her enemies. By him-By God the father, and by himself that liveth for ever, to shew the eternal God only knew that decreed it, and would bring it to pass. And an half-That is, a year, two years and half a year. We meet with this in the revelation, under the title, some times of three days and an half, put for three years and an half, sometimes, forty two months, sometimes, twelve hundred and sixty days. Shall be finished-Which reaches to the calling of the Jews upon the destruction of antichrist.

Verse 7. Which was upon the waters] By this description, he was standing on the water. This is very similar to the description of the angel, Revelation 10:5, 6, and in the seventh verse there seems to be a reference to this prophecy “a time, times, and a half.” See the note on Daniel 7:25.

Verse 7. And he held up his right hand and his left unto heaven — It was the general custom, in swearing, to lift up one hand to heaven: see Genesis 14:22; Deuteronomy 32:40; but here Christ is represented as holding up both his hands, as a greater confirmation of the truth and importance of what he was about to say; and sware by him that liveth for ever — By the self-existent and everlasting God. Thus the mighty angel, whom St. John saw, Revelation 10:5, 6, is brought in, with a plain reference to this vision here, 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 should be no longer any delay of the execution of the divine counsels. That it should be for a time, times, and a half, or, the dividing of time, as it is expressed in Chaldee, Daniel 7:25, where see the note, which contains, understood literally, three years and a half, during which time the public sacrifices and worship were discontinued through the persecution of Antiochus, the type of antichrist. But this line of time is expressly applied to the antichristian persecution, Revelation 12:14, and is further explained in that chapter, verse 6, by one thousand two hundred and sixty days, which is three years and a half, reckoning three hundred and sixty days to a year: see note on Daniel 9:24. And if we suppose each day to signify a year, which is the prophetical sense of the word day, this period of time denotes one thousand two hundred and sixty years: see note on Daniel 8:14. And when he shall have accomplished to disperse the power of the holy people — When the dispersions of the Jews shall be ended, then the most remarkable events contained in this prophecy shall be fulfilled. The restoration of the Jewish nation is foretold by the prophets, as one of those signal events to be brought to pass in the latter days, or times, of the world. Mr. Mede makes this parallel with those words of Christ, Luke 21:24; Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled; that is, till the times of the fourth monarchy and the reign of antichrist be expired. Many commentators understand this last clause, which speaks of accomplishing to scatter the power of the holy people, not of the termination of the time of their dispersions, but of the beginning of it; and suppose that it will be one thousand two hundred and sixty years, from the beginning to the end of that time. But then, by the power of the holy people, they do not understand the Jews, but the Christians. They do not, therefore, calculate this period from the destruction of Jerusalem by the Romans, and the subsequent dispersion of the Jews; but from the time when the anti-christian usurpers began to scatter the power of true Christians, by false doctrines, persecutions, massacres, and religious wars; and they extend it to the period when these powers shall be subverted.

7. Gabriel held up both hands to heaven in order to strengthen his oath by this double appeal to Jehovah. (Compare Genesis 14:22; Exodus 6:8.) Even yet in Syria the strongest oath is by the blood taken from the arm, because the arm represents strength. To uplift the arm suggests swearing by one’s blood and proffering it in its strength as an inviolable covenant with God (Trumbull, Blood Covenant, p. 236). The angel swears by the ever-living Jehovah (compare 4:34) that it should be for a time, times, and a half. (See notes Daniel 7:25; 9:27.) Interpreters differ as to whether this merely means to reaffirm the truth of the statement previously made (Daniel 7:25) or whether, in the providence of God, another cycle — corresponding to the former as the seventy weeks of Daniel corresponded to the seventy years of Jeremiah — should be hinted at here. Even though we explain this strictly according to the historical method, as pointing to the three and a half years which elapsed from the defilement of the sanctuary to the death of Antiochus, we can yet accept it as the prototype of another cycle of suffering which should lengthen into centuries until full deliverance through the Messiah should come (Matthew 24:30, 34; Revelation 12:14). And when he shall have accomplished, etc. — R.V., “and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.” This refers primarily to Antiochus Epiphanes and the adversaries of God’s people who stood with him against the Maccabean patriots; but this does not exclude its continuous application to the suffering saints in every great crisis of the Christian Church. God rules, and therefore right must ultimately triumph. Notwithstanding this “breaking” of the saints — nay often because of the rack and the sword and the fire — the power of Jehovah shall be exalted, and beyond even the blessed “end” which Daniel saw shall come another “end,” more triumphant still, when the heavenly Son of man shall enter fully into his kingdom.

V. 8. What shall be the end-What is the meaning of all this?

Verse 8. I heard, but I understand not] Could not comprehend what the time, times, and half time should refer to. These make three years and a half of prophetic time, answering to one thousand two hundred and sixty years.

Verses 8, 9. And I heard, but I understood not — I did not understand what time was allotted for bringing to pass this event, namely, the restoration of the Jewish nation, or the complete overthrow of all antichristian powers. The prophets, it must be observed, did not always receive the interpretation of what was revealed to them, as appears from 1 Peter 1:11, 12. “Study and particular application were required, and often an immediate revelation. The evidence which appears to us so clearly, in the greater part of the prophecies which respect Jesus Christ, and the establishment of the church, was under an impenetrable obscurity before the event. It was the same with respect to those which concerned the persecutions of Antiochus. All this was most inexplicable to the Jews, before they saw the completion; and it is pretty nearly the same at present with us respecting some future events foretold by the prophets, particularly in the book of Revelation, which are yet to be accomplished, and which consequently are dark, and difficult to be understood.” — Calmet. And he said, Go thy way, for the words are closed up, &c. — Be content with what has been made known to thee; (see verse 13;) for the full explication is deferred, till the time of its accomplishment draws near.

Ver. 8. I heard, but I understood not. The explanation given in ver. 11, 12, fixes the end of the oppression, but not the year of its commencement. Some reckon from the sixth age when the emperor Phocas declared the pope universal bishop; others from the year 612, when the Mahommedan power was established. Our grandchildren may live to see the glorious day that is approaching.

8. This is not literally a question as to the length of time before the end (verse 6), but as to the issue of this struggle so far as the wicked oppressors and the righteous sufferers are concerned. But the reply of the angel takes account also of the fact that Daniel had not understood the answer to his former question.

V. 9. And sealed-They shall not be clearly understood, ‘till the event make them good.

Verse 9. The words are closed up] The prophecy shall not be understood, but in its accomplishment; and then the depth of the wisdom and providence of God will be clearly seen in these matters. See on Daniel 12:4. We must wait “till the time of the end;” and this, it appears from the following calculations, will not arrive before the TWENTIETH CENTURY. We here see the reason why these prophecies are at present so imperfectly understood. God has sealed them.

Verses 8, 9. And I heard, but I understood not — I did not understand what time was allotted for bringing to pass this event, namely, the restoration of the Jewish nation, or the complete overthrow of all antichristian powers. The prophets, it must be observed, did not always receive the interpretation of what was revealed to them, as appears from 1 Peter 1:11, 12. “Study and particular application were required, and often an immediate revelation. The evidence which appears to us so clearly, in the greater part of the prophecies which respect Jesus Christ, and the establishment of the church, was under an impenetrable obscurity before the event. It was the same with respect to those which concerned the persecutions of Antiochus. All this was most inexplicable to the Jews, before they saw the completion; and it is pretty nearly the same at present with us respecting some future events foretold by the prophets, particularly in the book of Revelation, which are yet to be accomplished, and which consequently are dark, and difficult to be understood.” — Calmet. And he said, Go thy way, for the words are closed up, &c. — Be content with what has been made known to thee; (see verse 13;) for the full explication is deferred, till the time of its accomplishment draws near.

Ver. 9. Go thy way, Daniel, for the words are closed up and sealed till the time of the end, the final consummation of all things. True, they are sealed, but the hope is known. Our fathers’ wills may be sealed, but the estate and chattels belong to the children. We know that the earth shall be full of the knowledge of the Lord: and though we are ignorant of the times and the manner in which righteousness and salvation shall open on the church, yet we even now see the signs of the times. Many are running to and fro in the earth, that knowledge may encrease, and the gentiles gladly receive their word. We have the promise, “I the Lord will hasten it in his time.”

9. See note verse 4. Even prophets like Daniel cannot know all that they wish to know. Mysteries must remain. It is enough for man that all the struggles and seeming failures of the saints are known to God and that he has planned for them all a glorious future. The sun now obscured by the clouds shall shine some day with great glory, but only for the “wise” and in the “last time.”

V. 10. And tried-The afflictions of the church are to prepare them, by taking away their filth, for the bridegroom, as gold and silver are tried and refined.

Verse 10. Many shall be purified] During the interim, the great work of God’s providence and grace shall be carried on in the salvation of men; who, in the midst of trials, temptations, and difficulties, shall be purified and made white—be fully saved from their sins.

None of the wicked shall understand] Because they are wicked, and will continue in their sins, the eyes of their understanding shall be closed, and their hearts hardened; so that they shall not see the light of the glorious Gospel.

But the wise] Those who open their hearts to God, that he may pour in his light, shall understand the things that make for their peace.

Verse 10. Many shall be purified, and made white, and tried — See chap. 11:35, where the same words are found, but in different order. They are words of general and ordinary use, expressive of the purification intended to be produced in the minds of men by afflictions. If we would ascertain their import, the first word is borrowed from wheat, which is cleansed from the chaff; the second from cloth, which is whitened by the fuller; and the third from metal, tried and separated from its dross by goldsmiths. I would refer the whole, says Wintle, to the righteous, who, it is here foretold, should be cleansed by various tribulations and trials; but the like discipline would have no effect on the wicked: see Revelation 22:11. Their wickedness would blind their minds, so that they would not understand, nor attend to these predictions, which the wise, that is, the considerate and divinely enlightened, should understand; should be fully instructed in themselves, and so should be able to teach them to others: see Wintle.

Ver. 10. Many shall be purified and made white. Of the judaical persecutions St. Peter says, The trial of your faith is much more precious than that of gold which perisheth. At the papal burnings during the period of the reformation, all the seas of Europe could not quench the fires. It shall be the same, when Gog with his countless hosts shall try again, and try to his final destruction, to exterminate and destroy the heavenly Jerusalem.

None of the wicked shall understand. The intellectual light that is in them is darkness and enmity, and how great is that darkness! It is the inner man of the heart only that tastes the good word, that sees the light, and is revived and quickened with the life of God. No man can learn the way to heaven, unless he walks in that way.

10. See note Daniel 11:35. R.V. reads, “Many shall purify themselves, and make themselves white, and be refined.” The human will must always act conjointly with the divine in the struggle for purity. (Compare Revelation 7:14.) Some Scripture texts emphasize the manward side of salvation and others the God-ward side. (Compare Acts 3:19; James 5:20.) In this particular case it is the suffering for God’s cause which is to be the purifying agent. (Compare Hebrews 2:10.) None of the wicked shall understand — No sufferings can purify those who “do wickedly,” and such men cannot understand the meaning of these divine chastisements. But the wise — These shall understand now that the truth has been revealed to Daniel by God’s angel. Perhaps the phrases of this revelation were made so peculiarly enigmatical in order that the wicked and the careless should not understand.

Verse 11. From the time that the daily sacrifice shall be taken away] See the notes on Daniel 11:25-27.

The abomination that maketh desolate set up] I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, &c. Adrian’s temple, built in the place of God’s temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, &c., &c., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up A.D. 612. If we reckon one thousand two hundred and ninety years, Daniel 12:11, from that time, it will bring us down to A.D. 1902, when we might presume from this calculation, that the religion of the FALSE PROPHET will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.

Verses 11, 12. And from the time that the daily sacrifice shall be taken away — It is here declared, that the whole time that these calamities would last, should run somewhat beyond a time, times, and half a time, namely, thirty days beyond it; for a time, times, and a half signify only twelve hundred and sixty days, whereas here twelve hundred and ninety is mentioned as the term of duration; for which space of time, but not longer, the daily sacrifice should be taken away, or prohibited, and an idol be placed in the temple. Blessed is he that waiteth, or survives, and cometh to the thousand three hundred and five and thirty days — This period is forty-five days longer than the term last mentioned, or the twelve hundred and ninety days; and, if taken literally, and interpreted of the time of Antiochus’s persecution, is supposed to be spoken of the time of his death, when the Jewish nation was not only delivered from their calamities, but also from all fear of their being renewed.

Those who extend these predictions to the times of Popery and Mohammedanism, suppose that the expressions made use of to describe Antiochus’s persecutions are here applied to the desolations made by antichrist, of which those made by Antiochus were a figure: see note on Daniel 8:14, and 11:36. And indeed they are expressions evidently applicable to different events, and have been accomplished at different times. “The setting up of the abomination of desolation,” says Bishop Newton, “appears to be a general phrase, and comprehensive of various events. It is applied by the writer of the first book of Maccabees, chap. 1:54, to the profanation of the temple by Antiochus, and his setting up the image of Jupiter Olympus upon the altar of God. It is applied by our Saviour, Matthew 24:15, to the destruction of the city and temple by the Romans, under the conduct of Titus. It may, for the same reason, be applied to the Emperor Adrian’s building a temple to Jupiter Capitolinus, in the same place where the temple of God had stood; and to the misery of the Jews, and the desolation of Judea that followed. It may, with equal justice, be applied to the Mohammedans’ invading and desolating Christendom, and converting the churches into mosques: and this latter event seems to have been particularly intended in this passage. If this interpretation be true, the religion of Mohammed will prevail in the East for the space of twelve hundred and sixty years, and then a great and glorious revolution will follow; perhaps the restoration of the Jews, perhaps the destruction of antichrist: but another still greater and more glorious will succeed; and what can this be so probably as the full conversion of the Gentiles to the church of Christ, and the beginning of the millennium, or the reign of the saints upon earth? For, verse 12, Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. Here, then, are three different periods assigned, twelve hundred and sixty, twelve hundred and ninety, and thirteen hundred and thirty-five years; but what is the precise time of their beginning, and consequently of their ending, as well as what are the great and signal events which will take place at the end of each period, we can only conjecture, time alone can with certainty discover. It is, indeed, no wonder, that we cannot fully understand and explain these things: for, as the angel said to Daniel himself, though many should run to and fro, should inquire and examine into these things, and thereby knowledge should be increased; yet the full understanding of them is reserved for the time of the end, to which time the words are closed up and sealed. But, however, the great uncertainty of these events, which remain yet to be fulfilled, cannot shake the credit and certainty of those which have already been accomplished. “Upon the whole, what an amazing prophecy is this! comprehending so many various events, and extending through so many successive ages, from the first establishment of the Persian empire, above five hundred and thirty years before Christ, to the general resurrection! And the farther it extends, and the more it comprehends, the more amazing and the more divine it must appear. What stronger and more convincing proofs can be given or required of a divine providence, and a divine revelation; that there is a God who directs and orders the transactions of the world; and that Daniel was a prophet divinely inspired by him, a man greatly beloved, as he is often addressed by an angel! Our blessed Saviour hath bestowed upon him the appellation of Daniel the prophet, Matthew 24:15, and that is authority sufficient for any Christian; but, in the course of these notes, such instances and attestations of his being a prophet have been produced as an infidel cannot deny, or if he denies cannot disprove. In short, we see how well Daniel deserves the character which his contemporary, Ezekiel, hath given of him, Ezekiel 14:14-20, and 28:3, for his piety and wisdom; and these usually go together: for, as the angel says above, verse 10, None of the wicked shall understand, but the wise shall understand. Happy are they who both know the will of God and do it.”

Ver. 11. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up. Antiochus suppressed the sacrifice, and set up the statue of Jupiter Olympius on the walls of the temple for the space of three years and a half. Next, Titus, by destroying the temple, caused its worship and sacrifices to cease. The Romans with their eagles, justified our Saviour’s application of Daniel’s words to those times of desolation. The prophecy also applies emphatically to the times of abomination and tyranny in the christian church. Thus the christian fathers, according to all the light which the church then had, have applied the prophecy. Irenæus, Jerome, Hippolytus, Primasius, Theodoret, and others, have regarded the Antichrist as some dreadful tyrant, who should rise up with vengeance on the sanctuary.

But the more enlightened doctors of later times have regarded this abomination as Mahommedanism in the east and Popery in the west. The best writers on this subject are Matthew Sutcliffe, dean of Exeter, in five distinct treatises, 1602-1606; Joseph Mede of Cambridge, and Henry More. To whom may be added, a cloud of divines on the continent. Their profound learning and justness of argument command the reader’s assent. The false prophet removed the candlestick in the east, shed rivers of blood, and converted a world of men at the point of the sword. In the west, the papacy has intoxicated all kings with the golden cup full of abominations, Revelation 17.; by giving omnipresence to the souls of dead men, and causing them to be invoked in all public worship; by reigning miracles and lying wonders at the tombs of martyrs for the love of filthy lucre, because those tombs brought armies of pilgrims to worship there, with gifts and offerings to the saints. Above all, Rome has authorised a sinful mortal man to create his God in the sacrament of the altar; yea, Rome has burnt and destroyed myriads for disbelieving it. As satire with the prophets, and with the poets, has been the most effectual artillery against idols, so on this head an ingenious countryman of ours, in the reign of queen Elizabeth, satirized the doctrine of transubstantiation.

Priests make Christ’s body and blod

You must not doute it,

They eat him, drink him, box him,

Bear him aboute;

One is too little, bread and wine

Hold him severally, so we dine,

I with my Christ, thou with thine.

Are priest’s mouths the virgin’s womb?

Is bread their seede?

Are their words the Holy Ghost?

Is this your creed?

Oh presumptuous undertaker,

Never cake could make the baker,

Yet the priest can make his Maker?

What’s become of all those Christs

That priests have made?

Do those hoasts of hosts abide,

Or do they fade?

One Christ bides, the rest do fly;

One Christ lives, the rest do dye;

One Christ’s trewe, the rest a ly.

11, 12. See notes Daniel 8:11; 11:31. These numbers are still a mystery even to the “wise.” A “time, times, and half a time,” if literally calculated as three and a half years, would amount to twelve hundred and sixty days. Daniel’s twelve hundred and ninety days and thirteen hundred and thirty-five days could hardly both be identical with the “time, times, and half a time,” unless, as Dr. Terry holds, these differences may have been designed to suggest that the “time, times, and dividing of a time could not be reckoned with mathematical accuracy.” (Compare Matthew 24:34-36; Acts 1:7.) Behrmann has pointed out, however, that if the intercalary month, which was reckoned by the Babylonians and Hebrews at regular intervals, be counted with the three and one half years, the result is exactly twelve hundred and ninety days. Most modern scholars who follow the historical method seek an explanation of these varying numbers in the events following the defilement of the temple by Antiochus. The abomination that maketh desolate mentioned here certainly refers primarily to the altar of Jupiter, erected upon Jehovah’s altar of burnt offering, or to the statue of Jupiter which was doubtless in front of this altar. This abomination was set up Chislev (December) 25, B.C. 168 (1 Macc. 1:54; 2 Macc. 6:2; Josephus, Antiquities, XII, 5:4), and it was not until Chislev 25, B.C. 165, that the daily sacrifices were restored (1 Macc. 4:52; 2 Macc. 10:5; Josephus, Antiquities, XII, 7:6). It is perfectly plain that a period of time had elapsed before the setting up of the idol altar during which the temple was desecrated by the presence of the heathen, and equally clear that a period of time elapsed after the restoring of the daily sacrifices before the death of Antiochus occurred. It is in connection with these events that most modern scholars attempt to explain these numbers, supposing, for example, that the twelve hundred and ninety days end with the rededication of the temple and the thirteen hundred and thirty-five days with the death of Antiochus. Our knowledge of the period is not, however, sufficiently definite to absolutely prove this. Some scholars think that these numbers were made indefinite purposely, to represent an unknown period of time lying just beyond the date at which the temple altar was rededicated; during which brief though indefinite period the prophet saw in vision the death of this wild beast, followed by the dawning of eternal blessedness under the rule of the Messianic Son of man. (Compare Daniel 7:13, 14; 8:13, 14; 12:11.) We believe that the numbers used should not be pressed into the same compass as if found in a modern table of dates. Numbers were the ordinary channels through which religious lessons were taught in ancient times (see Introduction to Ezekiel, “Symbolism,” VIII), and beyond all the possible historical applications of these at present inexplicable numbers there may lie a deeper symbolical meaning which future students of the Word may see unveiled. And once more let it be said that, far beyond the primary and local meaning of the prophet’s words and symbols, there may lie an eternal and more glorious meaning. As Delitzsch says: “The prophets behold the future by means of the light of divine illumination as we do the sidereal heavens. To us the stars appear as if they were on one level; we do not distinguish their distance from us and from one another” (History of Redemption, note p. 147).

Verse 12. Blessed is he that waiteth] He who implicitly depends on God, expecting, as his truth cannot fail, that these predictions shall be accomplished in due time.

And cometh to the thousand three hundred and five and thirty days.] This is seventy-five days more than what is included in the three years and a half, or the time, times, and a half in the seventh verse; and as we have met with so many instances of prophetical days and years, this undoubtedly is another instance; and as a day stands for a year, this must mean a period of one thousand three hundred and thirty-five years, which period is to bring all these wonders to an end, Daniel 12:6. But we are left totally in the dark relative to the time from which these one thousand three hundred and thirty-five years are to be reckoned. If, however, we reckon them from the above epoch, A.D. 612, when Mohammedanism arose, they lead us to A.D. 1947, when the fullness of the Gentiles shall be brought in; and thus a final closure of vision and prophecy be made, as then all the great events relative to the salvation of men shall have taken place. Wars and contentions will probably then cease over the whole world; Jews and Gentiles become one fold, under one Shepherd and Bishop of souls; and the triune God be properly worshipped and glorified, from generation to generation, over the face of the whole earth. But all these conjectures may be founded in darkness. We have not chronological data; and “the times and seasons God has reserved in his own power.”

Verses 11, 12. And from the time that the daily sacrifice shall be taken away — It is here declared, that the whole time that these calamities would last, should run somewhat beyond a time, times, and half a time, namely, thirty days beyond it; for a time, times, and a half signify only twelve hundred and sixty days, whereas here twelve hundred and ninety is mentioned as the term of duration; for which space of time, but not longer, the daily sacrifice should be taken away, or prohibited, and an idol be placed in the temple. Blessed is he that waiteth, or survives, and cometh to the thousand three hundred and five and thirty days — This period is forty-five days longer than the term last mentioned, or the twelve hundred and ninety days; and, if taken literally, and interpreted of the time of Antiochus’s persecution, is supposed to be spoken of the time of his death, when the Jewish nation was not only delivered from their calamities, but also from all fear of their being renewed.

Those who extend these predictions to the times of Popery and Mohammedanism, suppose that the expressions made use of to describe Antiochus’s persecutions are here applied to the desolations made by antichrist, of which those made by Antiochus were a figure: see note on Daniel 8:14, and 11:36. And indeed they are expressions evidently applicable to different events, and have been accomplished at different times. “The setting up of the abomination of desolation,” says Bishop Newton, “appears to be a general phrase, and comprehensive of various events. It is applied by the writer of the first book of Maccabees, chap. 1:54, to the profanation of the temple by Antiochus, and his setting up the image of Jupiter Olympus upon the altar of God. It is applied by our Saviour, Matthew 24:15, to the destruction of the city and temple by the Romans, under the conduct of Titus. It may, for the same reason, be applied to the Emperor Adrian’s building a temple to Jupiter Capitolinus, in the same place where the temple of God had stood; and to the misery of the Jews, and the desolation of Judea that followed. It may, with equal justice, be applied to the Mohammedans’ invading and desolating Christendom, and converting the churches into mosques: and this latter event seems to have been particularly intended in this passage. If this interpretation be true, the religion of Mohammed will prevail in the East for the space of twelve hundred and sixty years, and then a great and glorious revolution will follow; perhaps the restoration of the Jews, perhaps the destruction of antichrist: but another still greater and more glorious will succeed; and what can this be so probably as the full conversion of the Gentiles to the church of Christ, and the beginning of the millennium, or the reign of the saints upon earth? For, verse 12, Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. Here, then, are three different periods assigned, twelve hundred and sixty, twelve hundred and ninety, and thirteen hundred and thirty-five years; but what is the precise time of their beginning, and consequently of their ending, as well as what are the great and signal events which will take place at the end of each period, we can only conjecture, time alone can with certainty discover. It is, indeed, no wonder, that we cannot fully understand and explain these things: for, as the angel said to Daniel himself, though many should run to and fro, should inquire and examine into these things, and thereby knowledge should be increased; yet the full understanding of them is reserved for the time of the end, to which time the words are closed up and sealed. But, however, the great uncertainty of these events, which remain yet to be fulfilled, cannot shake the credit and certainty of those which have already been accomplished. “Upon the whole, what an amazing prophecy is this! comprehending so many various events, and extending through so many successive ages, from the first establishment of the Persian empire, above five hundred and thirty years before Christ, to the general resurrection! And the farther it extends, and the more it comprehends, the more amazing and the more divine it must appear. What stronger and more convincing proofs can be given or required of a divine providence, and a divine revelation; that there is a God who directs and orders the transactions of the world; and that Daniel was a prophet divinely inspired by him, a man greatly beloved, as he is often addressed by an angel! Our blessed Saviour hath bestowed upon him the appellation of Daniel the prophet, Matthew 24:15, and that is authority sufficient for any Christian; but, in the course of these notes, such instances and attestations of his being a prophet have been produced as an infidel cannot deny, or if he denies cannot disprove. In short, we see how well Daniel deserves the character which his contemporary, Ezekiel, hath given of him, Ezekiel 14:14-20, and 28:3, for his piety and wisdom; and these usually go together: for, as the angel says above, verse 10, None of the wicked shall understand, but the wise shall understand. Happy are they who both know the will of God and do it.”

Ver. 12. Blessed is he that waiteth, that shall live to see the thousand three hundred and thirty five days. Ezekiel has named the outward court as trodden down of the gentiles; and so is our public worship open to all. But after the seventy five days or years beyond the twelve hundred and sixty assigned for the fall of antichrist, the sanctuary shall be cleansed, and the glory of the Lord shall dwell in the church in a manner it never did before. Isaiah 60. Ezekiel 43. Zechariah 14. Revelation 5. 21. 22. Luther drove idols from the northern churches, and atheism has satirized them in the south; but we want “the residue of the Spirit” to be poured out from on high, and floods on the dry ground of gentile lands.

11, 12. See notes Daniel 8:11; 11:31. These numbers are still a mystery even to the “wise.” A “time, times, and half a time,” if literally calculated as three and a half years, would amount to twelve hundred and sixty days. Daniel’s twelve hundred and ninety days and thirteen hundred and thirty-five days could hardly both be identical with the “time, times, and half a time,” unless, as Dr. Terry holds, these differences may have been designed to suggest that the “time, times, and dividing of a time could not be reckoned with mathematical accuracy.” (Compare Matthew 24:34-36; Acts 1:7.) Behrmann has pointed out, however, that if the intercalary month, which was reckoned by the Babylonians and Hebrews at regular intervals, be counted with the three and one half years, the result is exactly twelve hundred and ninety days. Most modern scholars who follow the historical method seek an explanation of these varying numbers in the events following the defilement of the temple by Antiochus. The abomination that maketh desolate mentioned here certainly refers primarily to the altar of Jupiter, erected upon Jehovah’s altar of burnt offering, or to the statue of Jupiter which was doubtless in front of this altar. This abomination was set up Chislev (December) 25, B.C. 168 (1 Macc. 1:54; 2 Macc. 6:2; Josephus, Antiquities, XII, 5:4), and it was not until Chislev 25, B.C. 165, that the daily sacrifices were restored (1 Macc. 4:52; 2 Macc. 10:5; Josephus, Antiquities, XII, 7:6). It is perfectly plain that a period of time had elapsed before the setting up of the idol altar during which the temple was desecrated by the presence of the heathen, and equally clear that a period of time elapsed after the restoring of the daily sacrifices before the death of Antiochus occurred. It is in connection with these events that most modern scholars attempt to explain these numbers, supposing, for example, that the twelve hundred and ninety days end with the rededication of the temple and the thirteen hundred and thirty-five days with the death of Antiochus. Our knowledge of the period is not, however, sufficiently definite to absolutely prove this. Some scholars think that these numbers were made indefinite purposely, to represent an unknown period of time lying just beyond the date at which the temple altar was rededicated; during which brief though indefinite period the prophet saw in vision the death of this wild beast, followed by the dawning of eternal blessedness under the rule of the Messianic Son of man. (Compare Daniel 7:13, 14; 8:13, 14; 12:11.) We believe that the numbers used should not be pressed into the same compass as if found in a modern table of dates. Numbers were the ordinary channels through which religious lessons were taught in ancient times (see Introduction to Ezekiel, “Symbolism,” VIII), and beyond all the possible historical applications of these at present inexplicable numbers there may lie a deeper symbolical meaning which future students of the Word may see unveiled. And once more let it be said that, far beyond the primary and local meaning of the prophet’s words and symbols, there may lie an eternal and more glorious meaning. As Delitzsch says: “The prophets behold the future by means of the light of divine illumination as we do the sidereal heavens. To us the stars appear as if they were on one level; we do not distinguish their distance from us and from one another” (History of Redemption, note p. 147).

V. 13. But go thou-I have revealed to thee these things, that thou and thy people, might be prepared for sufferings, and yet not without hope of a glorious deliverance. For thou shalt rest-In which hope thou shalt die, and rest from trouble, ‘till the resurrection of the just. It ought to be the great concern of every one of us, to secure a happy lot in the end of the days, and then we may well be content with our present lot, welcoming the will of God.

Verse 13. But go thou thy way till the end be] Here is proper advice for every man. 1. Thou hast a way-a walk in life, which God has assigned thee; walk in that way, it is thy way. 2. There will be an end to thee of all earthly things. Death is at the door, and eternity is at hand; go on to the end-be faithful unto death. 3. There is a rest provided for the people of God. Thou shalt rest; thy body, in the grave; thy soul, in the Divine favour here, and finally in paradise. 4. As in the promised land there was a lot for each of God’s people, so in heaven there is a lot for thee. Do not lose it, do not sell it, do not let thy enemy rob thee of it. Be determined to stand in thy own lot at the end of the days. See that thou keep the faith; die in the Lord Jesus, that thou mayest rise and reign with him to all eternity. Amen. MASORETIC NOTES

Number of verses in this book, 357

Middle verse, Daniel 5:30

Masoretic sections, 7

Finished correcting for the press, March 1st, 1831.—A. C.

Verse 13. But go thou thy way till the end be — The prophet had been making inquiries respecting the end of these wonders; and the angel, having given him all the information that was needful either for himself or future times, now dismisses him, with an encouraging declaration concerning the happiness which awaited him in the heavenly world. Thou shalt rest, and stand in thy lot at the end of thy days — Daniel was now ninety years of age, at least, and so could not expect to live much longer: and the angel here tells him, that after his life was ended, he should rest in peace with the righteous, namely, with respect to his soul; (compare Isaiah 57:2; Revelation 14:13;) and that at the resurrection, foretold verse 2, of this chapter, he should obtain a share of that inheritance which is reserved for the faithful servants of God, and which shall be actually conferred upon them at the conclusion of the times here specified, verse 12. Observe, reader, our time and days, yea, and all time and days, will soon have an end, and 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, and we must stand for ever in that lot. It was a comfort to Daniel, and 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. And it ought to be the great care and concern of every one of us, to secure a happy lot at that period; and then we may well be content with our present lot, whatever it may be, welcoming the will of God, in all things and at all times.

Ver. 13. But go thou thy way till the end, or consummation shall be, for thou shalt rest, and rise among the first of the dead, to see all the glory which the uplifted curtain has sufficiently disclosed. This is a clear promise of future life. A late minister, in his discourses to the aged, improves it in the following manner.

“The rest of Daniel, and of good men, is with God. The rest of a rational and sanctified soul cannot be a mere freedom from pain and sorrow: it wants something suited to its nature, that will satisfy and fill its desires; and this it finds only in God.—The rest of the soul does not imply its sleep, or being in an insensible state. It never sleeps while in the body, and it would be strange if it should sleep when out of it. No; when absent from the body, it is present with the Lord. It departs to be with Christ, and lives with him for ever.

Observe, my brethren, death is not the end of your being. The body rests and moulders in the grave, but the spirit returns to God who gave it. If your lot be happy, it will always be so. If it be bad, it will never change for the better. Pray earnestly that God would by his Spirit speak to your hearts those good and comfortable words, which he spoke to Daniel; that he would witness with your spirits, that this is your lot, and give you some delightful foretastes of the inheritance.”

13. Notwithstanding all the mysteries which he cannot even yet grasp the prophet can now be at peace, knowing that, however dark the present may be, the future shall be bright, and he shall stand with the other saints at the end. (Compare Daniel 8:17, 19; 11:29, 35, 40; 12:1, 4, 6, 9.) He might not understand all the mysteries hidden in “the time of the end,” but he could trust Him who did understand them all. And, however long this aged prophet should rest in the grave before that final triumphant end should come, nevertheless he should not fail to stand in the lot which Jehovah should give him there among the stars of heaven (Daniel 12:1-3, 10; compare Jeremiah 13:25). Thus the angel “sang the prophet to sleep” and went his way.

In this exposition many things have been left unexplained. The writer feels like saying, with Calvin, “I am no thaumaturge to undertake their solution.” It is better to leave a question open than to settle it contrary to the real meaning which the Spirit of Prophecy put into it. The exact meaning of many passages in Daniel no man knows. Those who claim most boldly to know are generally those who know least. Though much is left unsettled, “natheles let every diligent reder knowe hymselfe miche to have profited, if he but the cheif principalls understand, although it be but menely; and use the same with hys own godly exercise” (Geo. Jaye, 1545).