1 During the final years before Christ’s return there will be a time of distress worse than anything ever experienced; during that time the antichrist will persecute God’s people. But everyone whose name is written in the book—God’s book of life (Exodus 32:32; Revelation 3:5; 21:27)—will be delivered through the help of Michael, the great prince (see Daniel 10:13). This doesn’t mean that the godly will be shielded from the “time of distress”; it simply means they will be delivered out of it.
2–3 Here the angel tells Daniel that the dead will awake (verse 2); this is one of the few Old Testament references to the resurrection of the body, about which Jesus and the New Testament writers had much to say40(see Isaiah 26:19). This is more than just a renewal of the SOUL or spirit; this is a resurrection of the whole person—body and soul. Those who have lived godly lives will “awake” to everlasting life (verse 2); those who have led ungodly lives will awake to everlasting contempt (see John 5:28–29).
The angel goes on to say that the wise (the godly) will shine like the heavens; those who lead many to righteousness (verse 3) will shine like stars forever (see Philippians 2:15). Leading people to righteousness is our primary task as Christians. Jesus called it “bearing fruit” (John 15:16) and “making disciples” (Matthew 28:19).
4 Here Daniel is told to seal the words of the scroll until the time of the end. We can understand this to mean that Daniel’s words are to be preserved until the time they are needed—which is, above all, during the great “distress” (tribulation) at the end of history.
5–7 Near the end of this great vision, Daniel saw two others standing on opposite banks of the river (verse 5)—the Tigris (Daniel 10:4). One of them asked the man (angel) clothed in linen (see Daniel 10:56) how long it would take for these astonishing things to be fulfilled (verse 6). The answer: a time, times and half a time (verse 7)—probably meaning three and a half years.41 But, says the angel, before these things can be completed, the power of the holy people (believing Jews and Gentiles) must be broken. The antichrist will be on the verge of victory—and then God will suddenly intervene through the angel Michael (verse 1) and destroy the antichrist and all his evil forces.42
8–10 Daniel still could not understand all this (verse 8); even we today cannot understand it fully. But here the angel assures Daniel that when these end–time events begin to occur, the wise will understand what is taking place (verse 10). They will have Daniel’s book (and the other books of Scripture) to refer to; these will be sealed (preserved) until the time of the end43(verse 9).
11–12 In these verses the angel mentions two more time periods, both apparently related to the final three and a half “years” of the antichrist’s activities. The abolishing of the daily sacrifice and the desecration of the temple referred to here appear to be final acts of the antichrist as he attempts to destroy the people of God.44The 1,290–day period is twelve days longer than three and a half years (1,278 days), and the 1,335–day period during which God’s people must remain faithful is forty–five days longer. The significance of these numbers is not known.45 What is known, however, is that the one who reaches the end will be blessed (see Mark 13:13).
13 Here the angel gives a final word of reassurance to Daniel: “You will rest (die) and then you will rise (be resurrected) to receive your inheritance (eternal life).” Part of that inheritance will include a throne, for those who remain faithful will one day reign with Christ (Ephesians 2:6; Revelation 20:4). Daniel will surely be among them.
Having reached the end of Daniel’s book, one may ask: “What does all this talk about the end times have to do with me? I need to be living my life here and now.”
Yes, we do need to live in the present; but that which is coming in the future will affect how we live today. One day in the future, we will have to stand before God (2 Corinthians 5:10; Revelation 20:1115). One day in the future, the world as we know it will come to an end. Peter writes: That day will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire (2 Peter 3:10). Then Peter asks: Since everything will be destroyed in this way, what kind of people ought you to be? (2 Peter 3:11). Peter gives the answer: You ought to live holy and godly lives as you look forward to the day of God (2 Peter 3:11–12).
It is to encourage us to lead holy and godly lives that God has partially revealed these future events to us. Though we may not understand all the details, we must take these words of prophecy seriously. They are meant to help us lead lives pleasing to God right here and now, so that on that day when we stand before Him, He will be able to say: “Well done, good and faithful servant!” (Matthew 25:21,23).
1According to Jeremiah 25:1, Nebuchadnezzar became king of Babylon in the fourth year of Jehoiakim’s reign. However, the Babylonians used a different method for determining the official beginning of a king’s reign, and Daniel naturally used that method. Jeremiah used the Jewish method.
2The Jewish names of the four friends each contained the Hebrew word for “God”–either “el” or “yah” (Yahweh). Their new names contained the words for Babylonian gods.
3True faith can never be divorced from outward behavior; faith without deeds is dead (James 2:26).
4God always honors the commitments we make to Him as young people. Our basic test in life comes as a choice: whether to follow God or follow the world, whether to conform to God’s ways or to “Babylon’s” ways (Romans 12:2). If we make the right choice in the beginning, it will be easier for us to keep making the right choice throughout our lives. But Satan will always be tempting us to conform to the world, to Babylon; and God will always be giving us a way out (1 Corinthians 10:13) just as He did for Daniel and his friends (verses 11–16). For further discussion about compromising one’s faith and conforming to the world, see Judges 2:20–23 and comment.
5 Notice the similarity between Daniel’s career and that of Joseph in Egypt. Joseph also could interpret dreams (Genesis Chapters 40–41) and, like Daniel, he rose to a position of great prominence (Genesis 41:41; Daniel 2:48). Both Daniel and Joseph experienced evil early in their lives, but God used it for good (see Genesis 45:4–8; 50:20; Romans 8:28).
6In verse 4, the expression, O King, live forever, is equivalent to the modern expression, “Long live the king” (Nehemiah 2:3). The astrologers addressed the king in the Aramaic language, which was the international language of the time. From verse 4 to the end of Chapter 7, Daniel writes in Aramaic. In Chapters 8–12, he returns to the Hebrew language, because those chapters concern the future of Israel.
7 In the king’s dream, the four kingdoms become progressively less valuable—from gold to clay. However, the four historic kingdoms were progressively more powerful and lasted longer. The explanation for this apparent contradiction is this: Nebuchadnezzar was an absolute monarch; in each succeeding kingdom, the king had less and less power. The Roman emperor, for example, had to share much power with the Roman senate. From Nebuchadnezzar’s point of view, he was of greatest “value”; by this standard, the rulers who succeeded him became less and less valuable.
8The statue in Nebuchadnezzar’s dream can also be said to represent the kingdoms and governments of the earth in general. They are all built with “human hands”; they all have “feet of clay” and are easily toppled. And one day they will all be replaced with a kingdom that will never be toppled, but will continue forevermore.
9Daniel doesn’t say where he was at the time. As ruler over the entire province of Babylon (Daniel 2:48), he may not have been required to bow down to the image; his loyalty to the king was probably assumed. Or, more simply, Daniel may have been away on government business.
10For further discussion on the subject of total commitment to the Lord, see Genesis 22:15–19; Isaiah 6:8 and comments.
11The fourth man in the furnace was certainly a heavenly being sent by God to protect the three men. Some scholars have suggested it was Jesus Himself.
12For further discussion on the subjects of testing and suffering, see Exodus 15:25–27; Psalms 22:12; 44:9–22 and comments.
13 Nebuchadnezzar died in 563 B.C., several years after the events recorded in this chapter.
14Nebuchadnezzar is called the father of King Belshazzar (verses 2,11,13) and Belshazzar is called his son (verse 22). The Aramaic word for “father” used here can mean “ancestor” or “predecessor”; the word “son” can mean “descendant” or “successor.” This is important because, in fact, Belshazzar was not Nebuchadnezzar’s son; he was the son of Nabonidus, the actual king at the time. But Nabonidus had moved south some years earlier (possibly for health reasons) and left his son Belshazzar to rule in his place.
15Darius the Mede is a “throne name.” When Cyrus captured Babylon, he put one of his generals in charge for one to two years. That general could have taken the name “Darius the Mede.” Or, Cyrus himself could have chosen “Darius” as his own throne name when he eventually settled in Babylon and began to rule.
16Christians today should take note of Daniel’s example. Our tendency to compromise for convenience’ sake weakens us spiritually and jeopardizes our fellowship with God. However, it is essential that we follow the leading of the Holy Spirit; we must not invite unnecessary danger or look for trouble that God has not sent. It is not wrong to avoid trouble as long as it can be done with a clear conscience and without sinning. But if the Holy Spirit gives us the sense that we are compromising, then we must follow Daniel’s example and place the outcome in God’s hands. For further discussion of the danger of compromise in spiritual matters, see Judges 2:20–23 and comment.
17It’s doubtful that Darius’ decree caused anyone to reverence God; faith cannot be commanded. But Daniel’s faith surely caused faith to arise in others. And so it is with us: when people see our faith in action, they will be encouraged to have faith themselves and to praise their Father in heaven (see Matthew 5:16).
18Verse 28 can also be translated: “. . . the reign of Darius, that is, the reign of Cyrus.” See footnote to comment on Daniel 5:29–31.
19Bible scholars have differing interpretations of verses 23–25. For example, the ten kings come from the fourth kingdom, but not necessarily at the same time. The fourth kingdom may, in a sense, still be continuing; it may represent all ungodly worldly powers still in existence.
The “little horn,” the king who speaks against God (verse 25), has been identified with the man of lawlessness mentioned by Paul in 2 Thessalonians 2:3–4,8, and also with the antichrist mentioned by John in 1 John 2:18; 4:3. This “little horn” will oppress the saints for a time, times and half a time (verse 25)—that is, for a year, two years, and half a year—a total of three and a half years.
20 It is the Messiah who will judge the nations; God has given Jesus the authority to judge (see John 5:22,27).
21In verse 10, the starry host refers to Jewish believers—those who God had said would be as numerous as the stars (Genesis 15:5; 22:17).
22 The temple (sanctuary) that Antiochus desecrated was the one built by the Jewish exiles after their return to Jerusalem.
23In 168 B.C., Antiochus removed the Lord’s altar in the Jerusalem temple and replaced it with an altar to the Greek god Zeus, on which Antiochus then made human sacrifices. Daniel may have been referring to this evil act when, in Daniel 9:27, he mentions an abomination that causes desolation. Also a later “abomination” occurred in 70 A.D., when the Romans desecrated the temple before destroying it. Jesus referred to this later “abomination” in Matthew 24:15; Mark 13:14.
24 Each morning and evening the Jews were required to offer a sacrifice at the temple (see Exodus 29:38–39). Thus the number 2,300 probably refers to the number of sacrifices offered over a period of 1,150 days. This was indeed the length of time between the removal of God’s altar by Antiochus and its restoration about three years later. The feast of Hanukkah, still celebrated by Jews today, commemorates the reconsecrating of the sanctuary at that time.
25 The time of the end means the “time of the world’s end,” the “end times.” However, Daniel’s vision here only goes up to the death of Antiochus in 164 B.C. We can look at Antiochus as a forerunner of an even more evil individual who will come at the end of the world: the man of lawlessness (2 Thessalonians 2:3–4,8) or the antichrist (1 John 2:18; 4:3). In other words, Daniel’s vision will be fulfilled not only in the time of Antiochus but also, in a more final way, in the time of the antichrist.
26See footnote to comment on Daniel 2:1–9.
27Although the Old Testament prophets, together with Jesus and the New Testament writers, spoke much about the events that will take place at the time of the end (verse 17), it is difficult to be sure of the order in which they will occur and how they will all fit together. However, when they actually begin to occur, we will be able to better understand what is happening, and the words of the Bible concerning future events will become clearer to us.
28 Daniel could have picked three dates to mark the beginning of the Exile, corresponding to the three groups of exiles taken to Babylon:605 B.C., 597 B.C. or 586 B.C. He based his calculation on the first date—which was the date of his own exile.
29Daniel called Gabriel a man (verse 21); Gabriel appeared in human form and spoke in human speech. Angels are called “men” elsewhere in the Bible (Genesis 18:1–2; Luke 24:4; Acts 1:10).
30The most holy probably refers to the millennial temple described in Ezekiel Chapters 40–48.
31This decree does not specify the rebuilding of Jerusalem; rather, it deals with the reestablishment of the temple worship. However, Ezra could rightly assume that the reestablishment of worship would require a secure and viable city surrounded by a protective wall.
32Verse 27 is difficult to understand and Bible scholars have different opinions about its meaning. Here the term abomination that causes desolation seems to refer to a terrible act against God to be committed by the antichrist at the end of the world.
The term “abomination that causes desolation” is also used to refer to the defiling of the temple by Antiochus in 168 B.C. (see Daniel 8:9–12 and comment). And Jesus used the same expression to refer to the defiling and destruction of the temple by the Romans in 70 A.D. (Matthew 24:15; Mark 13:14).
33Some scholars have argued that the issuing of the decree to rebuild Jerusalem (verse 25) was not the decree issued to Ezra in 457 B.C. but rather was the commission given to Nehemiah in 446 B.C. to rebuild Jerusalem (see Nehemiah 2:5–8). Counting by lunar or “prophetic” years (360day years, commonly used in those days), this also would confirm Daniel’s prediction. By either interpretation, the Lord revealed to Daniel the exact year that Jesus’ Messianic ministry would begin.
34The third year of Cyrus was 534 or 535 B.C. Darius the Mede had ruled on Cyrus’ behalf for the first year or so following the fall of Babylon (Daniel 5:31; 9:1).
35In these last three chapters of Daniel, we are given a glimpse of the heavenly realms and of the spiritual forces of evil that operate there (Ephesians 6:12). We also see God’s angels at work, especially the angel Michael, the great prince who protects [God’s] people (Daniel 12:1; Revelation 12:7–9). Notice that our prayers affect not only events on earth but also events in heaven. We, as believers, are linked with the heavenly hosts of God, who act on our behalf (Hebrews 1:14). They are always ready to come to our aid and to protect us from Satan’s evil schemes.
Notice also that the prince of the Persian kingdom was allowed to detain one of God’s angels for three weeks (verse 13). God could easily have prevented it; He could destroy all Satan’s forces in a second if He wished. For His own purposes, however, God has allowed Satan to oppose Him, just as He has allowed humans to oppose Him. But Satan is always under God’s control; he can only do what God allows (see Job 1:12; 2:6).
36In verse 26, the kingdom referred to is the land of Israel—though Israel was not a true “kingdom” at the time, since it had no king.
37In verse 22, the prince of the covenant may be Onias, the Jewish high priest, who was murdered in 170 B.C.
38 This resistance movement became known as the “Maccabean revolt”; it took place between 166 and 142 B.C. For further discussion of this and other events that took place in the period between the Old and New Testaments, see General Article: The Period Between the Testaments.
39 The Israel of the end times will be made up of believers in Christ, Israel’s Messiah. Some of these will be Jews who have placed their faith in Christ; others will be Gentiles. The Gentiles will be grafted into the nation of Israel (Romans 11:24–32); believing Jews and Gentiles will become one new man, one new household of God, one new spiritual nation (Ephesians 2:11–22). Paul calls this nation the Israel of God (Galatians 6:16). And even now, through the Church, God is at work creating this “nation” of believers and preparing it for the final struggle that lies ahead at the end of history (see verses 36–45 and comment).
40Concerning the end times, the Old and New Testaments have different emphases. The Old Testament writers focused on this world, on this earthly life, on the earthly nation of Israel. The Old Testament prophets predicted the restoration of Israel as an earthly nation ruled by their Messiah. The New Testament writers, while not negating the Old Testament, went beyond it; they emphasized eternal life in an entirely new heaven and earth. The two emphases are complementary; they are both true.
41The angel may be referring in verse 7 to the final seven years—the seventieth “seven”—just before Christ comes again. In the middle of that “seven,” the antichrist will begin his terrible attack on God’s people (Daniel 9:27). They must endure distress for a time, times and half a time (three and a half years); then God will deliver them (see Daniel 7:23–25). All times are in God’s hands; He will never let His people experience more than they can bear (1 Corinthians 10:13).
42Other prophecies related to this final conflict are found in Zechariah 14:1–9; Revelation 16:14,16; 19:11–21.
43In verse 10, notice that the wicked will continue to be wicked right up until the end (see 2 Timothy 3:13); but the righteous will be purified, made spotless and refined (see Daniel 11:35; 1 Peter 1:6–7). It is through trial and testing that God refines His people (see Exodus 15:25–27; Psalms 22:1–2; 44:9–22 and comments).
44 The wicked acts of Antiochus Epiphanes (Daniel 11:21–32) were a foreshadowing of these final acts of the antichrist.
45In Revelation 11:3 and 12:6, a 1,260–day period is mentioned, which equals three and a half lunar or “prophetic” years (a 360–day year). All of these numbers are close to the actual time, times and half a time (three and a half years) mentioned here in verse 7 and also in Revelation 12:14. In every case, a limited time period is being described, during which God will allow the wicked to persecute the righteous.
The angel no longer relates future occurrences specially, but proclaims God to be in general the guardian of his Church, so as to preserve it wonderfully amidst many difficulties and dreadful commotion’s, as well as in the profound darkness of disaster and death. This is the meaning of this sentence. This verse consists of two parts: the first relates to that most wretched period which should be full of various and almost numberless calamities; and the second assures us of God’s never-failing protection and preservation of his Church by his own innate power. In this second part the promise is restricted to the elect, and thus a third clause may be distinguished, but it is only an addition to the second just mentioned. At the close of the verse, the angel presents us with a definition of the Church, as many professed to be God’s people who were not really so. He says, Michael, the prince of the people, should stand up Then he states the reason, The calamities of that period should be such as were never witnessed from the beginning of the world As he addresses Daniel, he says, sons of thy people; for he was one of the sons of Abraham, and the nation from which Daniel sprang was in that sense “his.” From this it follows that the calamities of which he will by and bye treat, belong to the true Church, and not to the profane nations. The singular aid of Michael would not have been needed, unless the Church had been oppressed with the most disastrous distresses. We perceive, then, the angel’s meaning to be according to my explanation. The Church should be subject to most numerous and grievous calamities until the advent of Christ, but yet it should feel God’s propitious disposition, ensuring its own safety under his aid and protection. By Michael many agree in understanding Christ as the head of the Church. But if it seems better to understand Michael as the archangel, this sense will prove suitable, for under Christ as the head, angels are the guardians of the Church. Whichever be the true meaning, God was the preserver of his Church by the hand of his only-begotten Son, and because the angels are under the government of Christ, he might entrust this duty to Michael. That foul hypocrite, Servetus, has dared to appropriate this passage to himself; for he has inscribed it as a frontispiece on his horrible comments, because he was called Michael! We observe what diabolic fury has seized him, as he dared to claim as his own what is here said of the singular aid afforded by Christ; to his Church. He was a man of the most impure feelings, as we have already sufficiently made known. But this was a proof of his impudence and sacrilegious madness — to adorn himself with this epithet of Christ without, blushing, and. to elevate himself into Christ’s place, by boasting himself to be Michael, the guardian of the Church, and the mighty prince of the people! This fact is well known, for I have the book at hand should any one distrust my word.
As to the translation of the first words, it is literally, many who sleep in the earth of dust, or who are in earth and dust; for the genitive is used as an epithet, though it may be read as if in opposition with the former word sleep, meaning those who are reduced to earth and dust.
The angel seems here to mark a transition from the commencement of the preaching of the gospel, to the final day of the resurrection, without sufficient occasion for it. For why does he pass over the intermediate time during which many events might be the subject of prophecy? He unites these two subjects very fitly and properly, connecting the salvation of the Church with the final resurrection and with the second coming of Christ. Wheresoever we may look around us, we never meet with any source of salvation on earth. The angel announces the salvation of all the elect. They are most miserably oppressed on all sides, and wherever they turn their eyes, they perceive nothing but confusion. Hence the hope of the promised salvation could not be conceived by man before the elect raise their minds to the second coming of Christ. It is just as if the angel had said, God will be the constant preserver of his Church, even unto the end; but the manner in which he will preserve it must not be taken in a carnal sense, as the Church will be like a dead body until it shall rise again. We here perceive the angel teaching the same truth as Paul delivers in other words, namely, we are dead, and our life is hidden with Christ; it shall then be made manifest when he shall appear in the heavens. (Col 3:3.) We must hold this first of all, God is sufficiently powerful to defend us, and we need not hesitate in feeling ourselves safe under his hand and protection. Meanwhile it is necessary to add this second point; as long as we fix our eyes only on this present state of things, and dwell upon what the world offers us, we shall always be like the dead. And why so? Our life ought to be hid with Christ in God. Our salvation is secure, but we still hope for it, as Paul says in another passage. (Rom 8:23.) What is hoped for is not seen, says he. This shews us how completely seasonable is the transition from this doctrine respecting God’s elect to the last advent of Christ. This then is enough with respect to the context. The word many seems here clearly put for all, and this is not to be considered as at all absurd, for the angel does not use the word in contrast with all or few, but only with one. Some of the Jews strain this expression to mean the restoration of the Church in this world under themselves, which is perfectly frivolous. In this case the following language would not be correct, — -Some shall rise to life, and others to disgrace and contempt Hence if this concerned none but the Church of God, certainly none would rise to disgrace and condemnation. This shews the angel to be treating of the last resurrection, which is common to all, and allows of no exceptions. I have lately explained why he calls our attention to the advent of Christ. Since all flyings in the world will be constantly confused, our minds must necessarily be raised upwards, and gain the victory over what we observe with our eyes, and comprehend with our outward senses.
Those who sleep in the earth and the dust; meaning, wherever the earth and dust exist, nevertheless they shall rise, implying the hope of a resurrection not founded on natural causes, but depending upon the inestimable power of God, which surpasses all our senses. Hence, although the elect as well as the wicked shall be reduced to earth and dust, this shall by no means form an obstacle to God’s raising them up again. He uses earth and dust In my judgment אדמת, admeth, “of the earth,” is the genus, and עפר, gnepher, “dust,” is the species, meaning, although they are only putrid carcasses, yet they shall be reduced to dust, which is minute particles of earth. God, then, is endued with sufficient power to call forth the dead to newness of life. This passage is worthy of especial notice, because the prophets do not contain any clearer testimony than this to the last resurrection, particularly as the angel distinctly asserts the future rising again of both the righteous and the wicked. Eternity is here opposed to those temporal miseries to which we are now subjected. Here we may notice the admonition of Paul, that those momentary afflictions by which God tries us, cannot be compared with that eternal glory which never shall cease. (Rom 8:18.) This, therefore, is the reason why the angel so clearly expresses, that eternal life awaits the elect, and eternal disgrace and condemnation will be the lot of the ungodly. He afterwards subjoins, —
The word “prudent” means endued with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former sense suits chapter 11 better, and in verse 10 it will be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heaven. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God’s hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, the teachers, or those who excel in understanding, shall shine forth as the light of heaven If the word “teachers” is thought preferable, there will be a figure of speech, a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, “endued with understanding,” to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the angel contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he now says, those who retained sincere piety should be like the light of the firmament; meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people.
And those who shall justify many shall be like stars, says he. He repeats the same thing in other words, and now speaks of stars, having formerly used the phrase, the brightness of the firmament, in the same sense; and instead of “those who are endued with understanding,” he says, those who shall have justified Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God’s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, — to promote the salvation of their brethren. By this word “justifying,” the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, — The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. (Jas 5:19.) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when we unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: —
We have already explained “the time of the end” is a period previously fixed on by God, and settled by his own counsel. The following word refers to tracing out and running to and fro, but not necessarily in a bad sense, while it also signifies to investigate. Interpreters explain the angel’s meaning, as if many should be unworthy to receive this prophecy from Daniel; and hence it was to be closed up and only enigmatically delivered to a few, because scarcely one in a hundred would attend to what he had delivered. I think the Holy Spirit has a different intention here. The angel’s advice is this, There is no reason why this prophecy should cause despondency or dismay, because few should receive it. Although it should be universally despised and ridiculed, nevertheless shut it up like a precious treasure. Isaiah has a passage nearly similar, (Isa 8:16,) Close up nay law, seal the testimony among my disciples. Isaiah’s spirit would be broken when he perceived himself an object of universal derision, and God’s sacred oracles trodden under foot; thus he might lose all courage and decline the office of a teacher. But God affords him comfort: Close up, says he, nay law among my disciples, and do not notice this profane crew; although they all despise thy teaching, do not suppose thy voice deserves their ridicule; close it up, close it up among my disciples, says he; how few soever may embrace thy teaching, yet let it remain sacred and laid up in the hearts of the pious. The Prophet afterwards says, Behold nay children with me. Here he boasts in his contentment with very few, and thus triumphs over the impious and insolent multitude. Thus at the present time in the Papacy and throughout the whole world, impiety prevails so extensively that there is scarcely a single corner in which the majority agree in true obedience to God. As God foresaw how very few would embrace this prophecy with becoming reverence, the angel desired to animate the Prophet, lest he should grow weary, and esteem this prophecy as of little value, in consequence of its failing to command the applause of the whole world.
Close up the book, then but what does the phrase imply? Not to hide it from all men, but to satisfy the Prophet when he saw but few reverently embracing the teaching so plainly laid before him by the angel. This is not properly a command; the angel simply tells Daniel to hide or seal up this book and these words, offering him at the same time much consolation. If all men despise thy doctrine, and reject what thou dost set before them, — if the majority pass it by contemptuously, shut it up and seal it, not treating it as valueless, but preserving it as a treasure. I deposit it with time, do thou lay it up among my disciples. Thou, Daniel; here the Prophet’s name is mentioned. If thou thinkest thyself to be alone, yet companions shall be afterwards added to thee who shall treat this prophecy with true piety. Shut up, then, and seal it, even, till the time of the end; for God will prove by the event that he has not spoken in vain, and experience will shew me to have been sent by him, as every occurrence has been previously predicted. It now follows, —
Many shall investigate, and knowledge shall increase. Some writers take this second clause in a contrary sense, as if many erratic spirits should run about with vague speculations, and wander from the truth. But this is too forced. I do not hesitate to suppose the angel to promise the arrival of a period when God should collect many disciples to himself, although at the beginning they should be very few and insignificant. Many, then, shall investigate; meaning, though they are most careless and slothful, while boasting themselves God’s people, yet God should gather to himself a great multitude from other quarters. Small indeed and insignificant is the apparent number of the faithful who care for the truth of God, and who shew any eagerness to learn it, but let not this scantiness move thee. The sons of God shall soon become increased. Many shall investigate, and knowledge shall increase This prophecy shall not always be buried in obscurity; the Lord will at length cause many to embrace it to their own salvation. This event really came to pass. Before Christ’s coming, this doctrine was not esteemed according to its value. The extreme ignorance and grossness of the people is notorious, while their religion was nearly overthrown till God afterwards increased his Church. And at the present time any one who will carefully consider this prediction will experience its utility. This can scarcely be fully expressed in words; for, unless this prophecy had been preserved and laid up like an inestimable treasure, much of our faith would have passed away. This divine assistance affords us strength, and enables us to overcome all the attacks of the world and of the devil.
Daniel here relates his vision of other angels standing on each bank of the river. He alludes to the Tigris which he had previously mentioned, as the vision was offered to him there. He says, One asked the other, How long will it be to the end? He who was asked, swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident in its own period, and men must wait for the time, times, and half a time This is a summary of the passage. When he says he beheld, he commends to our notice the certainty of the vision. Unless he had been attentive, and had applied his mind seriously to these mysteries, his narrative would have failed to produce confidence. But as his mind was completely calm, and he was desirous of receiving the instruction conveyed by God through his angel, not the slightest doubt can be thrown upon what he so faithfully delivers to us. He speaks of angels as if they were men, for the reason previously assigned. He does not imply their being really men, but uses that expression in consequence of their outward appearance, for as they had a human face, they were called men. I do not assert their bodies to be merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon Him our flesh and was truly man, while He was God manifest in flesh. (1Ti 3:16.) But this is not true of angels, who received only a temporary body while performing the duties of their office There is no doubt of this assertion, — the name of “men” cannot properly belong to angels, but it suits yew well the human form or likeness which they sometimes wore.
It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from the preceding ages, he adds, — it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them. (Eph 3:10.) So wonderfully does God work in his Church, that he causes admiration among the angels in heaven, by leaving many things unknown to them, as Christ testifies concerning the last day. (Mat 24:36.) This is the reason why the angel uses the interrogation, How long is it to the end of these wonders? God doubtless here urged the angel to inquire into an event veiled in obscurity, for the purpose of waking up our attention. Absurd indeed would it be for us to pass by these things with inattention, when angels themselves display such anxiety by their questions, while they perceive traces of the secret power of God. Unless we are remarkably stupid, this doubt of the angel ought to stir us up to greater diligence and attention. This also is the force of the word פלאות phlaoth, “wonderful things;” for the angel calls everything which he did not understand, wonderful. If the comparison be allowable, how great would be our ingratitude not to give our whole attention to the consideration of these mysteries which angels are compelled to confess to be beyond their grasp! The angel, as if he were astonished, calls those things “wonderful” which were hidden not only from the minds of men, but also from himself and his companions. But the other answers; whence some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be admitted here, who speculates too cunningly, or rather too profanely, when treating the order of angels. But I only state the existence of some difference, because God assigns various duties to certain angels, and he dispenses to each a certain measure of grace and revelation, according to his pleasure. We know there is but one teacher of men and angels, — the Son of God, who is his eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made. He states this angel’s clothing to have been linen garments, implying splendor. Linen garments were then of great value; hence an ornament and decoration is here applied to angels, as God separates them from the common herd of men. Thus Daniel would the more easily comprehend these persons not to be earth-born mortals, but angels clad by God for a short period in the human form.
He says, This angel raised up his hands to heaven Those who consider this action as a symbol of power are mistaken, for without doubt the Prophet intended to manifest the usual method of swearing. They usually raised the right hand, according to the testimony of numerous passages of Scripture. I have raised my hand towards God. (Gen 14:22.) Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus to raise both hands, as if doubling the oath, is stronger than raising the right hand after the ordinary manner. We must consider then the use of both hands as intended to confirm the oath, as the subject was one of great importance. It follows, for a time, times, and half a time I have stated my objection to the opinion of those who think one year, and two, and a half, to be here intended. I confess the passage ought to be understood of that pollution of the Temple which the Prophet has already treated. History clearly assures us that the Temple was not cleansed till the close of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine here delivered, its meaning is very simple, time means a long period, times, a longer period, and a half means the end or closing period. The sum of the whole is this’ many years must elapse before God fulfills what his Prophet had declared. Time therefore signifies a long period; times, double this period; as if he had said, While the sons of God are kept in suspense so long without obtaining an answer to their petitions, the time will be prolonged, nay, even doubled. We see then that a time does not mean precisely one year, nor do times signify two years, but an indefinite period. With respect to the half of a time, this is added for the comfort of the pious, to prevent their sinking under the delay, because God does not accomplish their desire. Thus they rest patiently until this “time” as well as “the times” pass away. Besides, the issue is set before them by the words half a time, to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period.
He afterwards adds, And in the complement or consumption of the dispersion or contrition of the hand of God’s people, all these things shall be fulfilled: first, the time must pass away, next, the times must be added, then the half time must follow; all these things must arrive at their accomplishment, and when they are thoroughly completed, says he, then will come the contrition of the hand of the holy people The angel again proclaims how the Church of God should be oppressed by many calamities; and thus the whole of this verse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless, and completely losing their spirits, in consequence of their suffering severe and multiplied cares, not for a few months merely, but for a lengthened duration. He uses this phrase, the wearing down of the hand of the holy people — if you please to read it so — metaphorically, meaning, the holy people should be deprived of strength, just as if their hands were completely worn down. Whatever agility men possess is usually shewn in the hands, and they were given to men by God for the special purpose of being extended to all parts of the body, and for executing the ordinary operations of mankind. This metaphor is now very suitable, as the people were so mutilated, as to be deprived of all strength and rigor. This is a slight sketch of the meaning of the clause.
If we read “dispersion” according to the common signification, it will suit very well, since the hand of the holy people should be dispersed; meaning, the Church should be a stranger in the world, and be dispersed throughout it. This was continually fulfilled from that day to the present. How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation For how does the body of the Church now appear to us? how has it appeared throughout all ages? surely it has ever been torn in pieces and dispersed. Hence the angel’s prediction is not in vain, if we adopt the interpretation — the hand of the holy people should be dispersed — but yet the end should be prosperous, as he had previously announced, when treating of its resurrection and final salvation. It now follows:
Now Daniel begins to ask questions in accordance with the angel’s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, he heard without understanding By the word “hearing,” he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because they were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he confesses he did not understand Daniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions, which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the seed of Jacob, seek ye me in vain. (Isa 45:19.) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was notoriously conferred upon the prophets for the discharge of their office, and yet none of them ever perfectly understood the predictions they delivered. We know, too, what Peter says, They ministered more for our times than for their own. (1Pe 1:12.) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surprised, then, at Daniel confessing he did not understand, so long as we restrict the words to this single instance. It now follows: —
Although Daniel was not induced by any foolish curiosity to inquire of the angel the issue of these wonderful events, yet he did not obtain his request. God wished some of his predictions to be partially understood, and the rest to remain concealed until the full period of the complete revelation should arrive. This is the reason why the angel did not reply to Daniel. The wish in truth was pious, and, as we have previously stated, it did not contain anything unlawful; but God, knowing what was good for him, did not grant his request. He is dismissed by the angel, because the words were shut up and sealed The angel uses this expression in a sense different from the former one. For he ordered Daniel to close and seal the words like precious treasures, as they would be set at naught by many disbelievers, and by almost the whole people. Here then, he says, the words were closed up and sealed, as there was no fitting occasion for revealing them. As if he had said, nothing has been predicted either vainly or rashly, but the full blaze of light has not yet been thrown upon the prediction: hence we must wait until the truth itself is proved by the event, and thus the divine utterance of the angel is made manifest. This is the summary. He then says, until the time of the end Some one might possibly object; then for what purpose was this prediction delivered? For Daniel himself, who was instructed by the angel, could not thoroughly comprehend his own message, and the rest of the faithful, although versed in these prophetic studies, felt themselves in a labyrinth here. The answer is at hand, until the time of the end; and we must also remember that neither Daniel nor the rest of the faithful were deprived of all the advantage of this prophecy, for God explained to them whatever was sufficient for the necessities of their own times. I must pass over some points slightly, with the view of finishing today. It follows —
Again, the angel mentions the persecutions which were at hand for the purpose of arming the faithful for the approaching conflicts. We know from other sources how tender and weak our minds naturally are, for as soon as any cause for fear arises, before it comes to blows, we fall down lifeless through terror. As, therefore, our natural imbecility is so great, we necessarily require many stimulants to patience, and to urge us to contend with earnestness, and never to yield to any temptations. This is the reason why the angel announces the necessity for such multiplied purification’s, to cleanse them, as wheat from chaff; to whiten them, as cloth by the fuller; and to melt them, as metal to be separated from dross. First of all, as I have previously explained, he admonishes Daniel and all the pious of the future state of the Church, to lead them to prepare and gird themselves for battle, and to gather up their unconquered fortitude, since the condition of life set before them is that of forcing their way through the midst of troubles. This is one point. Again, the angel shews the practical utility of this kind of life, which might otherwise seem too bitter. We naturally refuse the cross because we feel it contrary to our disposition, while God shews the pious that nothing can be more profitable to them than a variety of afflictions. This is a second point. But afflictions by themselves might possibly consume us, and hence we are cast into a furnace. Now, then, could we expect these sufferings to promote our salvation, except God changed their nature in some wonderful way, as their natural tendency is to effect our destruction? But while we are melted down, and whitened, and cleansed, we perceive how God consults for our welfare by pressing us with his cross and causing us to submit to adversity. Now, thirdly, the angel shews the insufficiency of one single act of cleansing, and our need of many more. This is the object of this numerous heaping together of words, they shall be cleansed, and whitened, and melted down, or poured forth. He might have embraced the whole idea in a single word; but, as through our whole lives God never ceases to test us in various ways, the angel heaps together these three words to shew the faithful their need of continual cleansing as long as they are clothed in flesh; just as garments which are in daily use have need of continual washing. However snowy a mantle may be, it becomes soiled immediately when used for even a single day; requiring constant ablution to restore it to its original purity. Thus we are brought in contact with the defilement’s of sin; and as long as we are pilgrims in this world, we necessarily become subject to constant pollution. And as the faithful also are infected with the contagion of numerous iniquities, they require daily purification’s hi different ways. We ought, then, diligently to notice these three distinct processes.
The angel afterwards adds, The impious will act impiously, and will never understand anything; but the prudent will be ever endued with intelligence Here he wishes to fortify the pious against a stumbling block in their way, when they see the profane despisers of God exulting in every direction, and defying God to his face. When the faithful see the world so full of the impious, they seem to be indulging so freely in lust as if there were no God in heaven’ time they are naturally subject to grievous sorrow and distress. To prevent this trial from agitating their minds, the angel announces how the impious should conduct themselves impiously; implying, — there is no reason why thou, O Daniel, or the rest of the righteous, should depend upon the example of others; Satan will cunningly set before you whatever obstacles may draw you into the contempt of God, and the abyss of impiety, unless you are remarkably cautious; but let not the conduct of the impious cause either you or the rest of the pious to stumble. Howsoever they conduct themselves, do you stand invincible. He afterwards assigns a reason for their behavior — they understand nothing, they are perfectly blinded. But what is the source of this blindness? Their being given over to a reprobate sense. If any one should see a blind man fall, and should cast himself down after this blind man, would he be excusable? Surely his blindness was the cause of his perishing so miserably, but why does the other person destroy himself willingly? Whenever we see the impious rushing furiously on to their destruction, while God is admonishing them that their blindness proceeds from Satan, and that they are given over to a reprobate mind, are we not doubly mad if we willingly follow them? The cause then of this impious behavior on the part of the wicked, is added with good reason; namely, they understand nothing. Meanwhile, the faithful are recalled to the true remedy, and the angel subjoins, But the prudent shall understand, meaning they shall not permit themselves to be implicated in the errors of those whom they see entirely devoted to their own destruction. Lastly, the angel points out to us the true remedy which will prevent Satan from drawing us off towards impiety, and the impious from infecting us with their evil examples, if we earnestly apply ourselves to the pursuit of heavenly doctrine. If, therefore, we heartily desire to be taught by God and to become his true disciples, the instruction which we derive from him will snatch us from destruction. This is the true sense of the passage. It afterwards follows, —
In consequence of the obscurity of this passage it has been twisted in a variety of ways. At the end of the ninth chapter I have shewn the impossibility of its referring to the profanation of the Temple which occurred under the tyranny of Antiochus; on this occasion the angel bears witness to such a complete destruction of the Temple, as to leave no room for the hope of its repair and restoration. Then the circumstances of the time convinces us of this. For he then said, Christ shall confirm the covenant with many for one week, and shall cause the sacrifices and oblation to cease. Afterwards, the abomination that stupifieth shall be added, and desolation or stupor, and then death will distill, says he, upon the astonished or stupefied one. The angel, therefore, there treats of the perpetual devastation of the Temple. So in this passage, without doubt;, he treats of the period after the destruction of the Temple; there could be no hope of restoration, as the law with all its ceremonies would then arrive at its termination. With This view Christ quotes this passage in Mat 24:0, while he admonishes his hearers diligently to attend to it. Let him who reads, understand, says he. We have stated this prophecy to be obscure, and hence it requires no ordinary degree of the closest attention. First of all, we must hold this point; the time now treated by the angel begins at the last destruction of the Temple. That devastation happened as soon as the gospel began to be promulgated. God then deserted his Temple, because it was only founded for a time, and was but a shadow, until the Jews so completely violated the whole covenant that no sanctity remained in either the Temple, the nation, or the land itself. Some restrict this to those standards which Tiberius erected on the very highest pinnacle of the Temple, and others to the statue of Caligula, but I have already stated my view of these opinions as too forced. I have no hesitation in referring this language of the angel to that profanation of the Temple which happened after the manifestation of Christ, when sacrifices ceased, and the shadows of the law were abolished. From the time, therefore, at which the sacrifice really ceased to be offered; this refers to the period at which Christ by his advent should abolish the shadows of the law, thus making all offering of sacrifices to God totally valueless. From that time, therefore. Next, from the time at which the stupefying abomination shall have been set up God’s wrath followed the profanation of the Temple. The Jews never anticipated the final cessation of their ceremonies, and always boasted in their peculiar external worship, and unless God had openly demonstrated it before their eyes, they would never have renounced their sacrifices and rites as mere shadowy representations. Hence Jerusalem and their Temple were exposed to the vengeance of the Gentiles. This, therefore, was the setting up of this stupefying abomination; it was a clear testimony to the wrath of God, exhorting the Jews in their confusion to boast no longer in their Temple and its holiness.
Therefore, from that period there shall be 1290 days These days make up three years and a half. I have no hesitation in supposing the angel to speak metaphorically. As he previously put one year, or two years, and half a year, for long duration of time, and a happy issue, so he now puts 1290 days. And for what reason? To shew us what must happen when anxieties and troubles oppress us. If a man should fall sick, he will not say, Here I have already been one month, but I have a year before me — he will not say, Here I have been three days, but now I languish wretchedly for thirty or sixty. The angel, then, purposely puts days for years, implying — although that time may seem immeasurably prolonged, and may frighten us by its duration, and completely prostrate the spirits of the pious, yet it must be endured. The number of days then is 1290, yet there is no reason why the sons of God should despair in consequence of this number, because they ought always to return to this principle — if those afflictions await us for a time and times, the half time will follow afterwards.
Then he adds, Happy is he who shall have waited and endured until the 1335 days. In numerical calculations I am no conjurer, and those who expound this passage with too great subtlety, only trifle in their own speculations, and detract from the authority of the prophecy. Some think the days should be understood as years, and thus make the number of years 2600. The time which elapsed from this prophecy to the advent of Christ was about 600 years. From this advent 2000 years remain, and they think this is the assigned period until the end of the world, as the law also flourished about 2000 years from the date of its promulgation to its fulfillment at Christ’s advent. Hence they fix upon this sense. But they are quite wrong in separating the 1290 days from the 1335, for they clearly refer to the same period, with a slight exception. It is as if the angel had said, although half the time should be prorogued, yet the faithful ought constantly to persist in the hope of deliverance. For he adds, about two months, or a month and a half, or thereabouts. By half a time, we said, the issue was pointed out, as Christ informs us in Mat 24:22. Unless those days had been shortened, no flesh would have been safe. Reference is clearly made here to that abbreviation of the time for the Church’s sake. But the angel now adds forty-five days, which make a month and a half, implying — God will put off the deliverance of his Church beyond six months, and yet we must be strong and of good courage, and persevere in your watchfulness. God at length will not disappoint you — he will succor you in all your woes, and gather you to his blessed rest. Hence, the next clause of the prophecy is this, —
Here the angel repeats what he had said before, the, full time of perfect light had not yet arrived, because God wished to hold the minds of his people in suspense until the manifestation of Christ. The angel, therefore, dismisses the Prophet, and in commanding him to depart, says — Be content with thy lot, for God wishes to put off the complete manifestation of this prophecy to another time, which he himself knows to be the fitting one. He afterwards adds, And then shalt rest and shalt stand Others translate it, rest and stand; but the angel does not seem to me to command or order what he wishes to be done, but to announce future events, as if he had said, — Thou shalt rest, meaning, thou shalt die, and then thou shalt stand; meaning, thy death shall not be complete destruction. For God shall cause thee to stand in thy lot with the rest of the elect; and that, too, at the end of the days, in thy lot; that is, after God has sufficiently proved the patience of his people, and by long and numerous, nay, infinite contests, has humbled his Church, and purged it, until the end shall arrive. At that final period thou shalt stand in thine own lot, although a time of repose must necessarily intervene.
