Daniel 12 - The Applied Commentary vs Coke Thomas vs Concise Bible

Daniel 12

The End Times (12:1–13)

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.⁴⁴ The 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).

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¹ According 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.

² The 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.

³ True faith can never be divorced from outward behavior; faith without deeds is dead (James 2:26).

⁴ God 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).

⁶ In 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.

⁸ The 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.

⁹ Daniel 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.

¹⁰ For further discussion on the subject of total commitment to the Lord, see Genesis 22:15–19; Isaiah 6:8 and comments.

¹¹ The 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.

¹² For 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.

¹⁴ Nebuchadnezzar 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.

¹⁵ Darius 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.

¹⁶ Christians 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.

¹⁷ It’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).

¹⁸ Verse 28 can also be translated: “. . . the reign of Darius, that is, the reign of Cyrus.” See footnote to comment on Daniel 5:29–31.

¹⁹ Bible 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).

²¹ In 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.

²³ In 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.

²⁶ See footnote to comment on Daniel 2:1–9.

²⁷ Although 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.

²⁹ Daniel 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).

³⁰ The most holy probably refers to the millennial temple described in Ezekiel Chapters 40–48.

³¹ This 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.

³² Verse 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).

³³ Some 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.

³⁴ The 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).

³⁵ In 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).

³⁶ In 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.

³⁷ In 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).

⁴⁰ Concerning 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.

⁴¹ The 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).

⁴² Other prophecies related to this final conflict are found in Zechariah 14:1–9; Revelation 16:14,16; 19:11–21.

⁴³ In 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.

⁴⁵ In 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.

Daniel 12

Dan 12:1. And there shall be a time of trouble- When the Jews are to be restored, there shall be such calamities as the nations never before experienced since men were formed into civil societies. Tribulations are often mentioned in Scripture, as preceding extraordinary events, see Eze 30:2-3 and especially as ushering in the kingdom of God, whether that kingdom relate to the first or second advent of the Messiah. See Isa 8:22. Jer 30:7. Mat 24:21 at which last place an expression is used of like import with this of Daniel. This unusual and extraordinary time of trouble is supposed to correspond with that represented by St. John, as to follow upon the pouring out of the seventh vial. Rev 16:18. Yet the people of God shall escape.

Dan 12:2. Many-that sleep-shall awake- Though this verse, without all question, primarily refers to some great and future restoration of the Jewish people; yet in a secondary sense, it may well be understood of the resurrection from the dead. Many is here used for all, in the same manner as St. Paul uses it in Rom 15:19. See Calmet.

Dan 12:3. And they that be wise shall shine as the brightness of the firmament- And those that have wisely instructed shall shine like the splendour of the firmament: or, as the heavens adorned with the sun and the other glorious lights. In the Hebrew the first word is the same participle as at chap. Dan 11:33 and the whole verse seems intended as an encouragement to those teachers especially, who were to fall, and to suffer such distresses as in the fore-mentioned passage are described. Cappellus observes of the two clauses of this verse, that one member is εξηγητικον, or explanatory of the other: the splendour of the firmament and the splendour of the stars is the same; and those that have taught, and those who have justified many, must mean those, who by teaching and by good example have successfully, through the grace of God, shewed the way to righteousness and life eternal. The Judge of all the earth will certainly do right: he has given the fullest assurance that there is a reward for the righteous; and it is certain, that this reward will be augmented in proportion as men have been more extensively useful, or have advanced the real and best interest of their fellow-creatures. In the last verse the reward and the punishment are expressed generally as to their degree, and merely said to be perpetual in their duration: in this they are exalted to the highest pitch of distinction in their degree, and their duration is pointed out in the strongest form of expressing eternity. Vulg. in perpetuas aeternitates. Gr. εις τους αιωνας και ετι . The design of which is, to convince the eminently holy and useful, that they are in a more especial manner the favourites of heaven, and may with greater confidence expect their reward. The glories of the future world are adumbrated in Scripture by the loftiest and most splendid images in this; but after all, so inadequate is language, and so inferior the conceptions of the human mind to this great subject, that the finest description of the joys of eternity is that negative one of St. Paul, which he has in some measure borrowed from Isaiah, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." See Bishop Lowth on Isa 64:4.

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

Dan 12:6. And one said, &c.- And I said. Houbigant. See Dan 12:8.

Dan 12:7. A time, times, and an half- This signifies three prophetic years and an half, making one thousand two hundred and sixty prophetic days, or one thousand two hundred and sixty years. The same time, therefore, is prefixed for the desolation and oppression of the Eastern church, as for the tyranny of the little horn in the Western church, chap. Dan 7:25. And it is wonderfully remarkable, that the doctrine of Mahomet was first forged at Mecca, and the supremacy of the pope was established by virtue of a grant from the tyrant Phocas, in the very same year of Christ, 606. There is a farther notation of time in the last clause: When the Jews shall be recalled from the dispersion, then all these things shall receive their full and final completion. See Newton. Mr. Wintle reads the last clause of this verse, And after the accomplishment of the dispersions of the holy people, all these things shall be fulfilled.

Dan 12:8. And I heard, but I understood not- The prophets did not always receive the interpretation of what was revealed to them. See 1Pe 1:12. 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 that respect the Lord Jesus Christ, and the establishment of the church, was exceedingly obscure to the generality before the event. It was the same with respect to those which concerned the persecutions of Antiochus. This prophesy is of distant reference and interpretation; it is necessary, therefore, that it should be involved in obscurity. What is delivered may satisfy the minds of the pious and faithful; but it is not meant that the curious should be gratified, that human pride should be indulged, or that the counsels of God should be made subservient to the ambition of princes, or any sinister designs of man.

Dan 12:11-12. From the time that the daily sacrifice shall be taken away, &c.- The days here mentioned are still prophetic days or years. The setting up the abomination of desolation appears to be a general phrase, and comprehensive of many events. It is applied, 1Ma 1:54 to the profanation of the temple by Antiochus; and by our Lord, Mat 24:15 to the destruction of the city and temple by the Romans. It may for the same reason be applied to the Roman emperor Adrian's building a temple to Jupiter Capitolinus, in the same place where the temple of God had stood. It may with equal justice be applied to the Mahometans invading and desolating Christendom, and converting churches into mosques; and this latter event seems to have been particularly intended in this passage. If this interpretation be true, the religion of Mahomet will prevail in the East for the space of one thousand two hundred and sixty years, and then a great and glorious revolution will follow, which, I verily believe, refers to the destruction of Antichrist, and the restoration of the Jews. But another still greater and more glorious will succeed; and what can this be, but the full conversion of the Gentiles to the church of Christ, and the beginning of the Millennium, or reign of the saints upon earth? Here then are three different periods assigned, one thousand two hundred and sixty years, one thousand two hundred and ninety years, and one thousand three 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 with certainty will discover. But, however, the 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 prophesy is this! Comprehending so many various events, and extending through so many succeeding ages, from the first establishment of the Persian empire, above five hundred and thirty years before Christ, even 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 has bestowed upon him the appellation of Daniel the prophet, Mat 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 deny, cannot disprove. In short, we see how well Daniel deserves the character which his cotemporary Ezekiel has given of him, ch. 14 and 28 for his piety and wisdom; and these, in the true sense, always go together; for as the angel says above, Dan 12:10. None of the wicked shall understand, but the wise shall understand. Happy are they who both know the will of God, and do it! See Bishop Newton's Diss.

Dan 12:13. Till the end be- To thy station. Rest and continue in thy lot, till the end of thy days. It is hereby signified, that Daniel should live in peace and tranquillity till the end of his days; and that the evils which had just been shewn him were yet at a great distance: and it also, probably, signifies, that Daniel should be a partaker of all the privileges of the first resurrection, and have then a glorious lot with the saints of God. See Rev 20:5-6.

REFLECTIONS.-1st, When the troubles of God's faithful people are at their height, the power and grace of their Redeemer shall be the more magnified in their deliverance; and especially at the resurrection of the dead and the great day of judgment.

1. In that great day of the appearing of our God and Saviour, an awful distinction will be made between the persons who shall awake from the dust of death; some of them arising to everlasting life, while others, who died impenitent, shall awake to shame and everlasting contempt; which would be a glorious encouragement for the sufferers under the persecution of Antiochus, (see Heb 11:35.) as it is to all the suffering saints of God to the end of time.

2. The reward of the faithful will then be great. The wise, who perseveringly know and believe in Jesus to the saving of their souls; deep read in their own sinful state by nature, the sufficiency of the Redeemer's blood and infinite merit, and the divine operations of the Holy Spirit; these shall shine as the brightness of the firmament, perfectly holy, and happy, and glorious as their Lord; and they that turn many to righteousness, the ministers of the gospel, and others who laboured for this blessed purpose, to bring men to the knowledge of a Redeemer's sacrifice, intercession, and infinite merit, as the only ground of their acceptance with God, and to convert their souls to the love and practice of holiness, they shall shine as the stars for ever and ever, with undiminished lustre through the ages of eternity. A powerful engagement this, to those who are put in trust with the gospel, to labour with fidelity and zeal in the blessed cause, when every soul converted by their ministry shall add a jewel to their crown.

3. Daniel is commanded to seal the book even to the time of the end; either he was to keep the vision secret, or it would not be understood or regarded till the times of trial came, which were at a distance; or it intimates the darkness and obscurity of the book, till the accomplishment of the events should discover the meaning of the prophetic word. Many shall run to and fro, at the end of time, when the things here spoken of begin to be fulfilled, earnestly searching into this sealed book: and knowledge shall be increased; light will then be cast on the prophesies; so that the diligent inquirer shall be able to understand them more fully than they had ever been understood before. Note; (1.) They who would draw knowledge from the deep well of prophetic truth must diligently examine and compare spiritual things with spiritual, and in prayer fervently ask divine illumination. (2.) However dark and obscure any of the prophesies may now be, the time will come when they will be clear as if written with a sunbeam.

2nd, The mysterious things before spoken naturally excited in the prophet's mind the desire to know when the end of these things should be, and what would be the sign of their conclusion.

1. How long shall it be to the end of these wonders? This question is put by one of the angels who stood by the river, in the prophet's hearing, to the glorious personage who stood upon, or above, the waters of the river. Daniel, probably, feared to be too inquisitive; and though he wished to know, yet dared not ask. The answer is ushered in with great solemnity: the celestial personage, lifting up his hand to heaven, by a solemn oath for the confirmation of the faith of his servant (see Rev 10:5-6.), declares, that the troubles will continue for a time, times, and an half: and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. This is to be applied to the reign and fall of Antichrist, the same numbers being used, Rev 11:2-3; Rev 12:6-14 when the dispersion of the Jews shall end, and they shall be gathered out of all lands: which blessed event may the Lord hasten in his time!

2. What shall be the end of these things? Encouraged by the answer which had been given, but not understanding the meaning of what he heard, Daniel himself is emboldened to ask, what events would more distinctly mark the conclusion of these troubles? or, as the words may be rendered, what is the last of these things? Note; (1.) Through the darkness of their minds, the greatest saints are often at a loss in their inquiries, and humbly own their ignorance. (2.) We have one to apply to under all our doubts and difficulties, who is able to solve them. (3.) When we see the prevalence of iniquity, and the triumphs of the ungodly, we are ready in amaze to cry, What will be the end of these things? as if the cause of Christ was utterly overwhelmed; but it shall prevail at last over all opposition.

The answer given to the prophet's inquiry is very gracious: he shall know as much as he needs, and is bid to be content about the rest. Go thy way, Daniel; be satisfied with what thou hast heard, and prepare for eternity; for the words are closed up, and sealed till the time of the end; will continue till then more or less dark and obscure, when time would interpret the vision. Many shall be purified, and made white, and tried, by their afflictions, and come like silver from the furnace; but the wicked shall do wickedly; persisting in their impenitence, and given up to judicial blindness of heart. None of the wicked shall understand, neither the word nor the providences of God; but the wise shall understand both, and improve thereby. And, as to the immediate solution of the question, he gives him some dates by which it might be known: from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days; which some refer to what Antiochus did, but is also to be referred to Antichrist; who, in opposition to the one sacrifice of Christ, has set up the merits of man, established the worship of saints and images, and other abominations. The length of this state of trouble is declared to be a thousand two hundred and ninety days, see Rev 13:5. The days here added to the number there given are, as some think, the space allotted for the conversion of the Jews. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days, at the end of which all the enemies of Christ and his people will, it is supposed, be utterly destroyed, and times of the greatest happiness and joy succeed. The period of these events indeed still remains a secret; but of this the people of God may be sure, that the end of all the sufferings of his church hastens apace; that we are called with patience to wait for the blessed day; and that our happiness will then be complete and everlasting.

The concluding answer is a word of comfort, particularly addressed to Daniel himself. Go thou thy way till the end be; prepare for death, and wait for the resurrection morn; for thou shalt rest, dying in the Lord, and delivered for ever from all the burthens of mortality; and stand in thy lot at the end of the days; raised to a glorious inheritance at the last, and put in possession of that eternal kingdom which God hath prepared for those who are faithful unto death. Note; (1.) While God continues us upon earth, our business is to be found in the work that he has given us to do, waiting for our dismission, and ever ready to receive it with joy. (2.) A child of God, like Noah's dove, must not expect his rest in this tempestuous world; but when his head rests upon a pillow of dust, then shall his soul find rest in the Saviour's bosom. (3.) Whatever our lot or portion may be in this world, we have an inheritance before us incorruptible, undefiled, which fadeth not away; the believing prospect of which will effectually support the faithful under all the trials of life, and carry them triumphant through all the terrors of death to everlasting glory. Even so, Amen; come, Lord Jesus, come quickly!

Daniel 12

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