IT. At the same time that "this is true, it must also be admitted that the language which is used is such as is applicable to other events, and that it supposed that there was a belief in the doctrines to which that language would be naturally applied. It is not such language as would have been originally employed to describe the historical transactions respecting the persecutions under Antiochus, nor unless the doctrines which are obviously conveyed by that language were understood and believed. 1 refer here to the statements respecting the resurrection of the dead and of the future state. This language is found particularly in vs. '2, 3: " And many of them that sleep iu the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the- firmament; and they that turn many to righteousness as the stars forever and ever." This language is ap propriate to express such doctrine as the following: (a) that of the resurrection of the dead — or a being raised up out of the dust of the earth; (b) that of retribution after the resurrection: a part being raised to everlasting life, and a part to everlasting shame; (c) that of the eternity of future retribution, or the eternity of rewards and punishments: awaking to everlasting life, and to everlasting shame; (d)that of the high honours and rewards of those who would be engaged in doing good, or of that portion of mankind who would be instrumental in turning the wicked from the paths of sin: 'they that turn many to righteousness, as the stars forever and ever.' It is impossible to conceive that this language would have been used unless these doctrines wm known and believed, and unless it be supposed that thoy were so familiar that it would be readily understood. Whatever may have been the particular thing to which it was applied by the angel, it is such language as could have been intelligible only where there was a belief of these doctrines, and it may, therefore, be set down as an indication of a prevalent belief in the time of Daniel on these subject?. Such would be understood now if the same language were used by us, to whatever we might apply it, for it would not be employed unless there was a belief of the truth of the doctrines which it is naturally adapted to convey.
III. If the angel intended, therefore, primarily to refer to events that would occur in the time of Antiochus — to the arousing of many to defend their country, as if called from the dust of the earth, or to their being summoned by Judas Maccabeus from caves and fastnesses, and to the honour to which many of them might be raised, and the shame and contempt which would await others, it seems difficult to doubt that the mind of the speaker, at the same time, glanced onward to higher doctrines, and that it was the intention of the angel to bring into view far distant events, of which these occurrences might be regarded as an emblem, and that he meant to advert to what would literally occur in the time of the Maccabees as a beautiful and striking illustration of more momentous and glorious scenes when the earth should give up its dead, and when the final judgment should occur. On these scenes, perhaps, the mind of the angel ultimately rested, and a prominent part of the design of the entire vision may have been to bring them into view, and to direct the thoughts of the pious onward far beyond the troubles and the triumphs in the days of the Maccabees, to the time when the dead should arise, and when the retributions of eternity should occur. It was no uncommon thing among the prophets to allow the eye to glance from one object to another lying in the same range of vision, or having such points of resemblance that the one would suggest the other; and it often happened that a description which commenced with some natural event terminated in sonic more important spiritual truth to which that event had a resemblance, and which it was adapted to suggest. Comp. Intro, to Isaiah, $7, 111. (3) (4) (5). Three things occur often in such a case: (I) lan guage is employed in speaking of what is to take place, which is derived from the secondary and remote event, and which naturally suggests that; (2) ideas are intermingled in the description which are appropriate to the secondary event only, and which should be understood as appli cable to that; and (3) the description which was commenced with reference to one event or class of events, often passes over entirely and terminates on the secondary and ul timate events. This point will be more particularly examined in the Notes on the chapter.
IV. The contents of the chapter are as follows:
(1) The concluding statement of what would occur at the time referred to in the previous chapter, vs. 1 — 3. This statement embraces many particulars: that Michael, the guardian an gel, would stand up in behalf of the people; that there would be great trouble, such as there had not been since the time when the nation began to exist; that there would be deliverance for all whose names were recorded in the book; that there would be an awakening of those who slept in the dust — some coming to life and honour, and some to shame and dishonour, and that distinguished glory would await those who turned many to righteousness.
(2) At this stage of the matter, all having been disclosed that the angel purposed to reveal, Daniel is commanded to shut and seal the book; yet with the encouragement held out that more would yet be known on the subject, ver. 3. The matter was evidently involved still in mystery, and there were many points on which it could not but be desired that there should be fuller information — points relating to the time when these things would happen, and a more particular account of the full meaning of what had been predicted, &c. On these points it is clear that many questions might be asked, and it is probable that the mind of Daniel would be left still in perplexity in regard to them. To meet this state of mind, the angel says to Daniel that ' many would run to and fro, and that knowledge would be increased;' that is, that by in tercourse with one another in future times; by spreading abroad the knowledge already ob tained; by diffusing information, and by careful inquiry, those of coming ages would obtain much clearer views on these points: or, in other words, that time, and the intercourse of indi viduals and nations, would clear up the obscurities of prophecy.
(3) In this state of perplexity, Daniel looked and saw two other personages standing on the two sides of the river, and between them and the angel who had conversed with Daniel, a col loquy or conversation ensues, respecting the time necessary to accomplish these things, vs. 5 — 7. They are introduced as interested in the inquiry as to the time of the continuance of these, things — that is. how long it would be to the end of these wonders? These were evidently angels also, and they an- represented (a) as ignorant of the future — a circumstance which we must suppose to exist among the angels; and (b] as feeling a deep interest in the transactions which were to occur, and the period when it might be expected they would have their comple tion. To this natural inquiry the angel who had conversed with Daniel gives a solemn answer (vc-r. 7), that the period would be 'a time, and times, and an half;' and that all these things would be accomplished when he to whom reference was made had finished his purpose of scat tering the holy people.
(4) Daniel, perplexed and overwhelmed with these strange predictions, hearing what was said about the time, but not understanding it, asks with intense interest when the end of these things should be, vs. 8 — 13. He had heard the reply of the angel, but it conveyed no idea to his mind. He was deeply solicitous to look into the future, and to ascertain when these events would end, and what would be their termination. The answer to his anxious, earnest inquiry, is contained in vs. 9 — 13, and embraces several points — giving some further information, but •till evidently designed to leave the matter obscure in many respects: (a) The matter' was scaled up, and his question could not be definitely answered, rer. 9. When the time of the end should come, it is implied the matter would be clearer, and might be understood, but that all had been communicated substantially that could be. (b) A statement is made (ver. 10) of the general result of the trials on two classes of persons: the things that would occur would tend to make the righteous more holy, but the wicked would continue to do wickedly, notwithstand ing.all these heavy judgments. The latter too would, when these events took place, fail to un derstand their design; but the former would obtain a just view of them, and would be inatie wiser by them. Time, to the one class, would disclose the meaning of the divine dealings, and they would comprehend them; to the other they would still be dark and unintelligible, (c) A statement is, however, made as to the time when these things would be accomplished, but still so obscure as to induce the angel himself to say to Daniel that he must go his way till the end should be, vs. 11 — 13. Two periods of time are mentioned, both different from the one in ver. 10. In one of them (ver. 11), it is said that from the time when the daily sacrifice should be taken away, and the abomination that inaketh desolate should be set up, would be a thousand two hundred and ninety days. In the other (ver. 12), it is said that he would be blessed or happy who should reach a certain period mentioned — a thousand three hundred and thirty-five days. What these different periods of time refers to, will of course be the subject of inquiry in the Notes on the chapter, (d) The whole closes, therefore (ver. 13), with a direction to Daniel, that, for the present, he should go his way. Nothing additional would be disclosed. Time would reveal more; time would explain all. Meantime there is an assurance given that, as for himself, he would have ' rest,' and would ' stand in his lot at the end of the days.' This seems to be a gracious assurance to him that he had nothing to fear from these troubles personally, and that whatever should come, he would have peace, and would occupy the position in fu ture times which was due to him. His lot would be happy and peaceful; his name would be honoured; his salvation would be secured. It seems to be implied that, with this pledge, he ought to allow his mind to be calm, and not suffer himself to be distressed because he could not penetrate the future, and foresee all that was to occur; and the truth, therefore, with which the book closes is, that, having security about onr own personal salvation — or having no ground of solicitude respecting that — or having that matter made safe — we should calmly commit all events to God, with the firm conviction that in his own time his purposes will be accomplished and that, being then understood, he will be seen to be worthy of confidence and praise.
1 And at that time shall Michael [pie: tand there shall be a time of stand up, the great prince which trouble, such as never was since
Btandeth for the children of thy peo-
there was a nation even to that same
1. And at that time. At the period re- would be supernatural or angelic aid renferred to in the preceding chapter. The dered to the people of God. No man can fair construction of the passage demands! prove that this would not be so, nor is this interpretation, and if that refers to there any inherent improbability in tho Antiochus Epiphanes, then what is here ' supposition that good angels may be emsaid must also; and we are to look for tho ployed to render assistance in the time direct and immediate fulfilment of this j of trouble. Comp. Notes on ch. x. 13. prediction in something that occurred j ^[ The great prince tchich standeth for the under him, however it may be sup- 1 children of thy people. See Notes as posed to have an ultimate reference j above on ch. x. 13. Tho meaning is, that to other and more remote events. The he had the affairs of the Hebrew people, phrase 'at that time,' however, does I or the people of God, especially under his not limit what is here said to any one | protection, or he Avas appointed to watch part of his life, or to his death, but to the over them. This doctrine is in accordgeneral period referred to in the time of ance with the notions that prevailed at his reign. That reign was but eleven! that time; and no one can demonstrate years, and the fulfilment must be found! that it is not true. There is no authority somewhere during that period. ^ Shall \ for applying this to the Messiah, as many 31-ichael. On the meaning of this word, j have done, for the term Michael is not and the being here referred to, see Notes I elsewhere given to him, and all that the on ch. x. 13. f Stand up. That is, he [language fairly conveys is met by the shall interpose; he shall come forth to | other supposition. The simple meaning render aid. This does not mean neces- is, that he who was the guardian angel rily that he would visibly appear, but that he would in fact interpose. In the time of great distress and trouble, there of that nation, or who was appointed tc watch over its interests would at that time of great trouble interpose and reudei time: and at that time a thy people shall be delivered, every one that aid. ^[ And there shall be a time of trouble. Under Antiochus Epiphanes. Sec Notes on ch. xi. 21 — 45. Comp. the Books of the Maccabees, passim. ^ Such as never was since there was a nation even to that tame time. This might be construed with reference to the Jewish nation, as mean ing that the trouble would be greater than any that had occurred during its history. But it may also be taken, as our translators understand it, in a more general sense, as referring to any or all nations. In either sense it can hardly bo considered as the language of hyperbole. The troubles that came upon the land under the persecutions of Antiochus, pro bably surpassed any that the Hebrew na tion ever experienced, nor could it be shown that, for the same period of time, they were surpassed among any other people. The Saviour has employed this language as adapted to express the inten sity of the trials which would be brought upon the Jews by the Romans (Matt, xxiv. 21), but he does not say that as used in Daniel it had reference originally to that event. It was language appro priate to express the thought which he wished to convey, and he, therefore, so employed it. f And at that time. When these troubles are at their height. ^[ Thy people shall be delivered. To wit, by the valour and virtues of the Maccabees. See the accounts in the Books of the Macca bees. Comp. Prideaux, Con. III. 257, seq. ^ Every one that shall be found writ ten in the book. Whose names are en rolled; that is, enrolled as among the living. The idea is, that a register was made of the names of those who were to be spared, to wit, by God, or by the an gel, and that all whose names were so re corded would be preserved. Those not so enrolled would be cut off under the persecutions of Antiochus. The language here does not refer to the book of eternal life or salvation, nor is it implied that they who would thus be preserved would necessarily be saved, but to their preser vation from death and persecution, a* if their names were recorded in a book, or were enrolled. We frequently meet with similar ideas in the Scriptures. The idea is, of course, poetical, but it expresses shall be found written b in the book. 2 And many of them that sleep in with sufficient clearness the thought that there was a divine purpose in regard to ] them, and that there was a definite numj her whom God designed to keep alive, j and that these would be delivered from I those troubles while many others would be cut off. Comp. Notes on ch. x. 21.
2. And many of them. The natural and obvious meaning of the word many here — aon — is that a large portion of the per sons referred to would thus awake, but! not all. So we should understand it if; applied to other things, as in such exi pressions as these — ' many of the people/ | ' many of the houses in a city,' ' many of | the trees in a forest,' ' many of the rivers in a country,' &c. In the Scriptures, however, it is undeniable that the word is sometimes used to denote the whole considered as constituted of many, as in Rom. v. 15, 16, 19. In these passages no one can well doubt that the word many is used to denote all, considered as com posed of the 'many' that make up the hu man race, or the ' many' offences that man has committed. So if it were to be used j respecting those who were to come forth I from the caves and fastnesses where they had been driven by persecution, or those who sleep in their graves, and who come forth in a general resurrection, it might be used of them considered as the many, and j it might be said ' the many' or 'the mul- I titude' comes forth. Not a few interpre ters, therefore, have understood this in j the sense of all, considered as referring to | a multitude, or as suggesting the idea of a multitude, or keeping up the idea that there would be great numbers. If this is the proper interpretation, the word 'many' was used instead of the word ' all,' to sug gest to the mind the idea that there would be a multitude, or that there would be a great number. Some, as Lengerke, apply it to all the Israelites who 'were not writ ten in the book' (ver. 1), that is, to a res urrection of all the Israelites who had died: some, as Porphyry, a coming forth of the multitudes out of the caves and fastnesses who had been driven there by persecution; and some, as Rosenmuller and Havernick, understand it as inean-! ing all, as in Rom. v. 15, 17. The sum of all that can be said in regard to the the dust of the earth shall awake, j to b shame and everlasting con some to everlasting a life, and some! tempt.
meaning of the word, it seems to me, is, lethargy and inaction, but its most obvithat it is so far ambiguous that it might ' ous, and its full meaning, would be to be applied (a) to 'many,' considered as a apply it to the resurrection of the dead, large portion of a number of persons or considered as an awaking to life of those things; or (b) in an absolute sense, to the i who were slumbering in their graves, whole of any number of persons or things ^f Some. One portion of them. The re considered as a multitude or great num- | lative number is not designated, but it is ber. As used here in the visions of the implied that there would be two classes, future,.» would seem to denote that the They would not all rise to the same deseye of the angel was fixed on a great mul-; tiny, or the same lot. ^ To everlasting titude rising from the dust of the earth,! life. So that they would live forever, without any particular or distinct refer- | This stands in contrast with their ' sleepence to the question whether all arose. I ing in the dust of the earth,' or their be- There would be a vast or general resur- ' ing dead, and it implies that that state rection from the dust; so much so that would not occur in regard to them again, the mind would be interested mainly in Once they slept in the dust of the earth; the contemplation of the great hosts who now they would live forever, or would die would thus come forth. Thus understood, no more. Whether in this world or in the language might, of itself, apply either another is not here said, and there is to a general arousing of the Hebrew peo- | nothing in the passage which would enaplo in the time of the Maccabees, or to a | ble one to determine this. The single general resurrection of the dead in the last idea is that of living forever, or never dyday. IT That sleep. This expression is ing again. This is language which must one that denotes either natural sleep, or j have been derived from the doctrine of any thing that resembles sleep. In the | the resurrection of the dead, and of the latter sense it is often used to denote j future state, and which must imply tho death, and especially the death of the pi- I belief of that doctrine in whatever sense pus — who calmly slumber in their graves | it may be used here. It is such as in in the hope of awaking in the morning of i subsequent times was employed by the the resurrection. See Notes on 1 Thess. j sacred writers to denote the future state, iv. 14. It cannot be denied that it ' and the rewards of the righteous. The might be applied to those who, for any j most common term employed in the New cause, were inactive, or whose energies Testament, perhaps, to describe true rewere not aroused — as we often employ the ligion, is life, and the usual phrase to deword sleep or slumber — and that it might j note the condition of the righteous after be thus used of those who seemed to slum- j the resurrection, is eternal or everlasting ber in the midst of the persecutions which I life. Comp. Matt. xxv. 46. This Ianraged, and the wrongs that were commit- I guage, then, would most naturally be reted by Aiitiochus; but it would be most | ferred to that state, and covers all the natural to understand it of those who I subsequent revelations respecting the con- were dead, and this idea would be par ticularly suggested in the connection in which it stands here. ^ In the dust of the earth. Heb., ' In the ground, or earth dition of the blessed. «[ And some to shame. Another portion in such a way that they shall have only shame or dis honour. The Hebrew word means reof dust' — najTn;r?N. The language de- proach, scorn, contumely; and it may be notes the ground" or earth considered as I »PPlied to the reproach which one casts composed of dust, and would naturally I?n another> Job xvi- 10> * s- XXX1X- 9' refer to those who are dead and buried— lxxix' 12> or to the reProach which rests considered as sleeping there with the hope! °? any ^De' Isa- liv' 4' Josb\ v" 9'. per° of awaking in the resurrection. ^[ Shall awake. This is language appropriate to those who are asleep, and to the dead con- •idered as being asleep. It might, indeed, be applied to an arousing from a state of the word means the reproach or dishon our which would rest on them for their sins, their misconduct, their evil deeds. The word itself would apply to any per. sons who wero subjected to disgrace foi
3 And they that be »wise shall
their former misconduct. If it be under stood here as having a reference to those who would be aroused from their apathy, and summoned from their retreats in the times of the Maccabees, the meaning is, that they would be called forth to public shame on account of their apostacy, and their conformity to heathen customs; if it be interpreted as applying to the resur rection of the dead, it means that the wicked would rise to reproach and shame before the universe for their folly and Vileness. As a matter of fact, one of the bitterest ingredients in the doom of the wicked will be the shame and confusion with which they will be overwhelmed in the great day on account of the sins and follies of their course in this world. — ^f And everlasting contempt. The word ' everlasting' in this place is the same which in the former part of the verse is applied to the other portion that would awake, and like that properly denotes eternal; as in Matt. xxv. 46, the word translated 'everlasting' [punishment] is the same which is rendered 'eternal' [life], and means that which is to endure forever. So the Greek here, where the same word occurs, as in Matt. xxv. 46 — 'some to everlasting life' — eif £o»7* aiui/top, 'and some to everlasting contempt' — tlf aia\vvnv aUJviov, is one which would denote a strict and proper eternity. The word 'contempt' — p'so1} — means, pro perly, a repuhe; and then aversion, ab horrence. The meaning here is aversion or abhorrence: — the feeling with which we turn away from that which is loath some, disgusting or hateful. Then it de notes the state of mind with which we contemplate the vile and the abandoned; and in this respect expresses the emotion with which the wicked will be viewed on the final trial. The word everlasting com pletes the image, meaning that this feel ing of loathing and abhorrence would continue forever. In a subordinate sense this language might be used to denote the feelings with which cowards, ingrates, and apostates are regarded on earth; but it cannot be doubted that it will receive its most perfect fulfilment in the future world — in that aversion with which the lost will be viewed by all holy beings in the future world.
3. And they that be wise. This is lan guage which, in the Scriptures is emj plo}red to denote the pious, or those who; serve God and keep his commandments. | See the Book of Proverbs, passim. True I religion is wisdom, and sin is folly, and they who live for God and for heaven arc the truly wise. The meaning is that they have chosen the path which true wisdom suggests as that in which man should walk, while all the ways of sin are ways of folly. The language here used is ex pressive of a general truth, applicable in itself to all the righteous at all times, and nothing can be inferred from the term employed as to what was designed by the angel. ^[ Shall shine as the brightness ] of the firmament. As the sky abovo us. The image is that of the sky at night, thick set with bright and beautiful stars. No comparison could be more striking. The meaning would seem to be, that each one of the righteous will be like a bright and beautiful star, and that in their numbers, and order, and har mony, they would resemble the heavenly constellations at night. Nothing can be more sublime than to look on the heavens in a clear night, and to think of the num ber and the order of the stars above us as an emblem of the righteous in the heav enly world. The word rendered firma ment, means properly expanse, or that which is spread out, and it is applied to the sky as it appears to be spread out above us. ^ And they that turn many to righteousness. Referring to those who would be instrumental in converting men to the worship of the true God, and to the ways of religion. This is very general language, and might be applied to any persons who have been the means of bring ing sinners to the knowledge of the truth. It would apply in an eminent degree to ministers of the Gospel who were suc cessful in their work, and to missionaries among the heathen. From the mere language, however, nothing certain can be argued as to the original reference as used by the angel, and it seems to have been his intention to employ language so general that it might be applied to all, of all ages and countries, who would be instrumental in turning men to God. ^ At the tiara. As the stars that are to righteousness as the stars • ever and ever.
for- the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
distinguished by their size and lustre in the firmament. In the former part of the verse, when speaking of those who were 'wise,' the design seems to be to compare them to the sky as it appears, set over with innumerable stars, and in their numbers and groupings constituting great beauty; in this member of the sen tence the design seems to be to compare those who are eminent in converting men, tion; to call the attention of men to great and important matters. The langnaye is applicable to any methods of imparting important knowledge, and it refers to a time when this would be the character istic of the age. There is nothing else to which it can be so well applied!is to the labours of Christian missionaries, and min isters of the Gospel, and others who in the cause of Christian truth go about to to the particular beautiful and bright rouse the attention of men to the great stars that strike us as we look on the subjects of religion; and the natural appliheavens — those more distinguished in size cation of the language is to refer it to the and splendour, and that seem to lead on | times when the gospel would be preached the others. The meaning is, that amidst to the world at large. ^[ And knowledge the hosts of the saved they will be con- j shall be increased. To wit, by this spicuous, or they will be honoured in i method. The angel seems to mean that proportion to their toils, their sacrifices, | in this way there would be an advance in and their success. ^[ Forever and ever, j knowledge on all the subjects of religion, To all eternity. This refers to those who and particularly on the points to which ehall turn many to righteousness; and he had referred. This would be one of the meaning is, that they shall continue thus to be distinguished and honoured to all eternity.
4. But thou, 0 Daniel, shut up the the characteristics of these times, and this would be the means by which it would be accomplished. Our own age has furnished a good illuttration of the words. To wit, by sealing them up, or! meaning of this language, and it will be by closing the book, and writing no more j stM more fully and strikingly illustrated in it. The meaning is, that all has been as the time approaches when the knowcomrnunicated which it was intended to! ledge of the Lord shall fill the whole world.
communicate. The angel had no more to say, and the volume might be sealed up. ^| And seal the book. This would seem to Lave been not an unusual custom in closing a prophecy, either by affixing a seal to it that should be designed to con firm it as the prophet's work — as we seal a deed, a will, or a contract; or to secure the volume, as we seal a letter. Comp. Notes on ch. viii. 26; Isa. viii. 16. ^ Even to the time of the end. That is, the period when all these things shall be accom plished. Then (a) one truth of the pre diction now carefully sealed up will be seen and acknowledged; (6) and then, also, it may be expected that there will be clearer knowledge on all these subjects, for the facts will throw increased light on the meaning and the bearing of the pre shall go from place to place. The refer ence is clearly to those who should thus shall run to and fro. down in the world, or
Having thus gone through with an expo sition of these, the closing words of the vision (vs. 1 — 4), it seems proper that we should endeavour to ascertain the mean ing of the angel in what is here said, and the bearing of this more particularly on what he Lad said before. With this view, therefore, several remarks may be made here. (1) It seems clear that there was in some respects, and for some pur pose, a primary reference to Antiochus, and to the fact that in his times there would be a great rousing up of the friends of God and of religion, as if from their f raves, (a) The connection demands it. f the close of the last chapter refers to Antiochus, then it could not be denied that this does also, for it is introduced in immediate connection with that, and as referring to that time: ' And at that time.' (6) The facts referred to would require the same interpretation. Thus it is said that it would be a time of trou- go to impart knowledge: to give informa- j ble, such as there had never been since the nation existed — a state of things which clenrly refers to the calamities •which would be brought upon them by the persecutions of Antiochus Epiphancs. (c) This interpretation seems to be in ac cordance with the purpose of the angel to mon article of belief. Comp. Notes on Isa. xxvi. 19. This language is not found in the Greek and Latin classic writers; nor in heathen writings in modern times; nor is it found in the earlier Hebrew Scriptures; nor is it used by infidels even give the assurance that these troubles: for illustration; and the proof, therefore, would come to an end, and that in the ' is clear that as employed in the time of time of the greatest calamity, when every- ' Daniel the doctrine of the resurrection of thing seemed tending to ruin, God would the dead was known and believed. If so, interpose, and would secure the people, j it marks an important fact in the proand would cause his own worship to be! gress of theological opinion.and knowrestored. Porphyry, then, it appears to | ledge in his times. How it came to be me, was so far right as to apply this to j known, is not intimated here, nor exthe times of Antiochus, and to the events | plained elsewhere, but of the fact no one that occurred under the Maccabees, I can have any reasonable doubt. Even Then/ says he, 'those who, as it were, I now, so clear and accurate is the Ian- sleep in the dust of the earth, and are pressed down with the weight of evils, and as it were, hid in sepulchres of mis ery, shall rise from the dust of the earth to unexpected victory, and shall raise their heads from the ground, the ob servers of the law rising to everlasting life, and the violaters of it to eternal shame/ He also refers to the history, in which it is said that, in the times of the persecutions, many of the Jews fled to the desert, and hid themselves in caves and caverns, and that after the victories of the guage, if we wish to express the doctrine of the resurrection of the dead, that we cannot do it better than to employ the lan guage of the angel in addressing Daniel. (3) ThQ/uIl meaning of the language is not met by the events that occurred in the times of the Maccabees. As figurative, or, as Porphyry says, metaphorical, it might be used to describe those events. But what then occurred, would not come up to the proper and complete meaning of the prediction. That is, if nothing more was intended, we should feel that the event
Maccabees they came forth, and that this j fell far short of the full import of the was metaphorically — itera$opiKu$ — called language; of the ideas which it was fitted a resurrection of the dead. Jerome, in\ to convey; and of the hopes which it was loc. According to this interpretation, the adapted to inspire. If that was all, then meaning would be, that there would be a j this lofty language would not have been general uprising of the people; a general | used. There was nothing in the facts that arousing of them from their lethargy, or! adequately corresponded with it. In the summoning them from their retreats and obvious and literal sense, there was nohiding places, as if the dead, good and thing which could be called a resurrection bad, should arise from their dust. to 'everlasting life/ nothing that could from the doctrine of the literal tion of the dead. It implies the belief of that doctrine. It is such language as would be used only where that doctrine was known and believed. It would «onvey no proper idea unless it were known and believed. The passage, then, may be adduced as full proof of the doctrine of the resurrection of the dead, both of the just and the unjust, was un derstood and believed in the time of Dan iel. No one can reasonably doubt this. Such language is not used in countries where the doctrine of the resurrection of the dead is not believed, and where used, as it is in Christian lands, is full proof, even when employed for illustration, that the doctrine of the resurrection is a com- shame and contempt.' There was thing which would justify literally the language ' they shall shine as the bright ness of the firmament, and as the stars forever and ever.' The language natur ally has a higher signification than this, and even when employed for illustration, that higher signification should be recog nized, and would be suggested to the mind.
(4) The passage looks onward to a higher and more important event than any that occurred in the times of the Maccabees — to the general resurrection of the dead, of the just and the unjust, and to the final glory of the righteous. The order of thought in the mind of the angel would seem to have been this:
5 fl Then I Daniel looked, and,! river, and the other on that side of behold, there stood other two, the | the bank of the river, one on this side of the a bank of the; > up.
he designed primarily to furnish to Daniel an assurance that deliverance would come in the time of the severe troubles which were to overwhelm the nation, and that the nation would ultimately be safe. In doing this, his mind almost unconsciously glanced forward to a final deliverance from death and the grave, and he ex pressed the thought which he designed to convey in the well known and familiar language used to describe the resurrec tion. Commencing the description in this manner, by the laws of prophetic suggestion (comp. Intro, to Isaiah, $ 7, III.), the mind finally rested on the ultimate event, and that which began with the deliverance in the times of the Maccabees, ended in the full contempla tion of the resurrection of the dead, and the scenes beyond the last judg ment.
(5) If it be asked what would be the pertinency or the propriety of this lan guage, if this be the correct interpreta tion, or what would be its bearing on the design of the angel, it may be replied: (a) that the assurance was in this way convoyed that these troubles under Antiochus would cease — an assurance as definite and distinct as though all that was said had been confined to that; (6) that a much more important, and more cheering general truth was thus brought to view, that ultimately the peo ple of God would emerge from all trou ble, and would stand before God in glory — a truth of great value then, and at all times; (c) that this truth was of so uni versal a nature that it might be applied in all times of trouble — that when the church was assailed; when the people of God were persecuted; when they were driven away from their temples of wor ship, and when the rites of religion were suspended; when the zeal of many should grow cold, and the pious should be dis heartened, they might look on to brighter times. There was to be an end of all these troubles. There was to be a wind ing up of these affairs. All the dead were to be raised from their graves, the good and the bad, and thus the righteous would triumph, and would shine like the brightness of the firmament, and the wicked would be overwhelmed with shame and contempt.
(6) From all this it follows that this passage may be used to prove the doc trine of the resurrection of the dead, and the doctrine of eternal retribution. Not, indeed, the primary thing in the use of the language as applied by the angel; it is, nevertheless, based on the truth and the belief of these doctrines, and the
! mind of the angel ultimately rested on these great truths as adapted to awe the wicked, and to give consolation to the people of God in times of trouble. Thus Daniel was directed to some of the most
' glorious truths that would be established and inculcated by the coming of the Mes siah, and long before he appeared had a glimpse of the great doctrine which he came to teach respecting the ultimate destiny of man.
5. Then I Daniel looked. My atten tion was attracted in a new direction. Hitherto, it would seem, it had been fixed on the angel, and on what he was saying. The angel now informed him that he had closed his communication, and Daniel was now attracted by a new heavenly vi sion. ^[ And, behold, there stood other two. Two other angels. The connection requires us to understand this of angels, though they are not expressly called so. ^ The one on this side of the bank of the river. Marg., as in Heb., lip. The word is used to denote the bank of the river from its resemblance to a lip. The river referred to here is the Hiddekel or Ti gris. Notes on ch. x. 4. These angels stood on each side of the river, though it does not appear that there was any special significancy in that fact. It per haps contributed merely to the majesty and solemnity of the vision. The names of these angels are not mentioned, and their appearing is merely an indication of the interest which they take in the affairs of men, and in the divine purposes and doings. They come here as if they had been deeply interested listeners to what the angel had been saying, and for the purpose of making inquiry as to the final result of all these wonderful events. The angel which had been addressing Daniel, stood over the river, ver. 6.
6 And one said to the man clothed in linen, which was a upon the wa ters of the river, How long shall it be to the end of these wonders?
7 And I heard the man clothed in linen, which was upon the waters
of the river, when he b held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and <=a half; and when he
6. And one said. One of these angels, heaven. Towards heaven: as if appeal- It would seem that, though before un- ing to heaven for the sincerity and truth seen by Daniel, they had been present, j of what he was about to utter. The act and had listened with deep interest to the communication respecting the future which the angel had made to him. Feeling a deep concern in the issue of these wonderful events — thus evincing the interest which we are taught to be lieve the heavenly beings take in human affairs, (see Notes on 1 Pet. i. 12) — one of them now addressed him who had been endowed with so much ability to disclose the future, as to the termination of these events. Such an inquiry was natural, and accords with what we should suppose an angel would make on an oc casion like this, linen. The angel
To the man clothed in Notes on ch. x. 5.
<j[ Which was upon the icaters of the river. Marg., from above. So the Hebrew. The meaning is, the man seemed to stand over the river. Comp. ch. viii. 16. Lengerke supposes that by this was intimated the fact that the divine control was over the waters, as well as over the land — in other words, over the whole earth. ^ How long shall it be to the end of these won ders. Nothing had been said on this point that could determine it. The an gel had detailed a succession of remark able events which must, from the nature of the case, extend far into future years; he had repeatedly spoken of an end, and had declared that that series of events would terminate, and had thus given the would be succeeded by brighter and hap pier times, but he had said nothing by which it could be determined when this would be. It was natural to start this inquiry, and as well for the sake of Daniel as himself, the angel here puts the ques tion when this would be.
7. And I heard the man, &c. That is, he replied to the question at once, and in a most solemn manner, as if he were com municating a great and momentous truth respecting the future. ^ When he held up his right hand and his left hand unto of swearing or taking an oath was often accompanied with the lifting up the band to heaven, usually the right hand (comp. Gen. xiv. 22; Ex. vi. 8; Deut. xxxii. 40; Ezek. xx. 5; Rev. x. 5), but here the angel stretched both hands towards heaven, as if he were about to make the affirmation in the most solemn manner conceivable. ^[ And sware by him that liveth forever. By the eternal God. That is, he appealed to him; he made the solemn asseveration in his presence; ho called him to witness to the truth of what he said. The occa sion; the manner; the posture of the angel; the appeal to the eternal One, all give great sublimity to this transac tion, and all imply that the answer was to one of great consequence in regard to future times, f That it shall be for a time, times, and a half. Marg., or, d part. The word (v&n) means properly half, the half part, that which is divided (yxri' to divide), s. c. in the middle. The word ' times' means two times, for it is dual in its form, and the expression means three times or periods and an half. See the meaning of the language fully considered and explained in the Notes finished his purpose in the matter; when he shall have done all that he could do.
tuted the power — their armies, means of defence, &c. The word rendered power — ij — means properly hand, but it is some times used to denote a part of a thing — as a portion that we take up by the hand — a handful; that is, a part of a thing taken up at once in dividing. Gesenius, Lex. See Jer. vi. 3; 2 Kings xi. 7; Gen. xlvii. 24. In accordance with this, Gesenius, Lengerke, and De Wette sup pose that the reference here is to the scattering of a portion or part of the He brew people in other lands, and to the
ehall have accomplished to scatter 'the power of the holy peopl
hope that they would be restored again (See Intro, to Isaiah, £7, III'.), more to their own country; and that the mean- important events were also referred to, ing of the angel is, that when these dis-! and were designed to be connected with persions were ended, all this would have! this statement. Those circumstances been accomplished. The word has also are (a) the manner in which the angel the sense of power, might, strength, (Ges. introduces the subject — by a solemn ap- Lex.), the hand being regarded as the peal, with outstretched arms, to heaven, seat of strength, Isa. xxviii. 2; Job xxvii.; This would look as if he regarded the an il; Ps. Ixxvi. 6. Thus employed, it j swer as of momentous importance, and as may denote whatever constituted their, if he were contemplating vast movements strength, and then the idea in the pas- in the future, (b) The fact that the Iansage before us is that all this would be; guage here had a settled meaning — referscattered. When that should have been ' ring, as used elsewhere, to future events done j when that dispersion should have ': deeply affecting the welfare of the world, been ended; when these scattered forces The language is so couched, indeed, that and people should be again restored, then it loould express the fact in regard to the all this that was predicted would bo ac- '. duration of the troubles under Antiochus, complished, and these troubles cease, but it was also of such a nature that in its This would be in the period designated, higher signification it would describe the by the ' time, and times, and a half.' If j duration of more momentous transactions, it refers to Antiochus, it means that the and would designate a period when the scattered forces and people of the He- j true religion would begin its universal brews would be rallied under the Macca-: reign; when the evils of a vast antichrisbees, and that on their return victory '• tian power would come to an end, and •would crown their efforts, and the land j when the kingdom of the saints would be would be again at peace. If it has a ' set up in the world. See the Notes on higher and an ultimate signification, it j ch. vii. 24 — 28. (4) The full meaning of would seem to imply that when the scat- the language would then seem to be, that tered Hebrew people should be gathered, the angel designed to include all in the into the Christian church — when their I future to which those words, as intended dispersions and their wanderings should come to an end by their returning to the by the Divine Spirit, would be applicable. The period designated by the phrase, 'a
Messiah, and, under him, to the true time, and times, and a half/ was most God, then tho series of predictions will i momentous. In that time the troubles have received their complete fulfilment — for then religion, will triumph in the •world, and tho kingdom of God be set up over all the nations, agreeably to Rom. xi. 15 — 25. In reference, then, to the meaning of the passage as used by the angel here, the following remarks may be made: (1) It had an applica bility to tho times of Antiochus, and to the duration of the calamities that would come upon the Hebrew people under his reign. If there had been nothing further intended than this, tho mere language employed would have found a literal ful filment in these events, and there can be no reasonable doubt that the primary re ference of the angel was to them. See this point fully considered and illustrated in the Notes on ch. vii. 24—28. Yet (2) there are circumstances which lead us to suppose that, at the same time, and Vy the laws of prophetic suggestionj, introduced by Antiochus would end, and a state of peace and prosperity would suc ceed; and in that time, also, far greater troubles and woes — those connected with a most fearful apostacy from the true re ligion, and the setting up of a kingdom of oppression and wrong over the people of God, of which the oppressions and wrongs under Antiochus would be but an emblem, would also come to an end, and there would be a state of peace — a reign of righteousness—a prevalence of religion — and a far-diffused happiness in the world, of which the joy at the dedication of the temple, and the triumphs over An tiochus, would be but a symbol. The ul timate reference, therefore, I suppose, is to the downfall of that great antichristian power, the papacy, and the spread and triumphs of the true religion subsequent to that, and consequent on that, in the wirld. These were events that justi-
8 And I heard, but I understood not: then said I, 0 my Lord, what shall be the end of these things f
9 And he said, Go thy way, Dan-
fied the solemn asseveration of the angel, and that made it proper for him in refer ring to them to stretch out both his hands in this sublime manner to heaven.
8. And I heard, but I understood not. He understood not the full significance of the language employed — 'a time, and times, and a half.' This would make it probable that there was something more intended than merely three years and a half as the period of the continuation of these troubles. Daniel saw, apparently from the manner of the angel, as well as from the terms which he used, that there was something mystical and unusual in those terms, and he says, therefore, that he could not understand their full import. 1[ Then said I, 0 my Lord. A term of civil address. The language is such as would be used by an inferior when re spectfully addressing one of superior rank. It is not a term that is peculiarly appro priate to God, or that implies a divine nature, but is here given to the angel as an appellation of respect, or as denoting one of superior rank, ^f What shall be the end of these things? Indicating great anxiety to know what was to be the termi nation of these wonders. The * end' had been often referred to in the communica tion of the angel, and now he had used an enigmatical expression as referring to it, and Daniel asks, with great emphasis, when the end was to be.
9. And he said, Go thy way, Daniel. — That is, make no further inquiries. All has been disclosed that is to be. At the close of his communication (ver. 4), he had told Daniel to shut up, and seal the book, for his revelations were ended. He here repeats substantially the same thing, and he assures him that no more could be imparted on the subject. ^[ For the words are closed up and sealed till the time of the end. He had finished his commu nication, and had directed Daniel to close up the record which he made of it, and to affix a seal to the volume, ver. 4. He regarded the whole, therefore, as closed ' and sealed, until the 'end' should come. ' The events themselves would unfold the meaning of the prediction more fully, and |
iel: for the words <z?e closed up and sealed till the time of the end.
10 Many shall be purified, and made white, and tried; but athe
would confirm its truth by their exact correspondence with it. Yet, though the revelation was closed, and all that the an gel had designed to say had been said, he does, in the subsequent verses, throw out some suggestions as to the time, or as to some important events which were to mark the termination of the wonders re ferred to. They are bare hints, however, the meaning of which was to be reserved till the time when the predictions would be accomplished, and they are not of such a nature that they can be supposed to have furnished any additional light to Daniel, or to have done any thing to re lieve the perplexity of his mind in the case. 10. Many shall be purified. In future times. That is, as the connection would seem to require, there will be a system introduced by which many will become purified, and made holy. Daniel might hope and expect that under the arrange ments which God would make, many of the human race would be cleansed from sin. To what he would apply this, we cannot determine, but it is a great truth of immense importance in regard to the human family, that, before the 'end,' or the consummation, 'many' will be made holy. ^[ And made white. White is the emblem of innocence or purity, and hence the term is so often applied to the righte ous. ' They have washed their robes, and made them white in the blood of the Lamb,' ' they shall walk before me in white,' &c. Hence the angels are repre sented as appearing in white raiment. The meaning here is, that many on the earth would be made holy before the end would come. The mind of Daniel was thus directed onward to one of the most glorious truths pertaining to future times — that multitudes of the human race would be redeemed, and would be pre pared for a holy heaven. ^[ And tried. Tried as in a furnace; that is, they will be subjected to persecutions, and to va rious other forms of suffering, that will test the strength of their faith, and the nature of their religion. This language, also, is of a general character, and would in itself apply to the times of Antiochus,
wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
but it is also fitted to describe what would occur in other ages. Perhaps the mean ing is, that it would be a prominent thing in the future, in introducing the triumphs of religion; and in preparing the people of God for heaven, that they would be subjected to various forms of trial. There have been facts enough of this kind in the history of the church to justify this de scription, and to show that it would be a marked feature in spreading religion on the earth, that its friends would be perse cuted, f But the wicked shall do wickedly. They will continue to do wickedly. Not withstanding all the judgments that will come upon men; notwithstanding all that will be done to purify the people of God; and, notwithstanding the fact that 'many' will be of a different character — will be 'purified, and made white, and tried/ yet
11 And from the time tliat the daily sacrifice shall be taken away,
their moral judgments, that they would have no correct appreciation of the gov ernment of God, and the nature of the di vine plans and dispensations. Comp. Notes on 1 Cor. ii. 14. The fact here as serted has been always true, and always will be, that sin prevents a clear percep tion of divine truth, and that wicked men have no appropriate views of the plans and purposes of God. To comprehend religion aright a man needs a pure heart; and no one under the influence of de praved feelings, and corrupt propensities and appetites, can expect to have a just appreciation of that which is good. — Doubtless it will be found to be true in the days of millenial glory, when the true religion shall spread over the world, and when tho earth shall be filled with light, that there will be wicked men who will it will be a truth still, that there will be have no correct understanding of the nawicked men upon the earth, and that they ture of religion, and whose minds will be will act out their nature. This remark seems to have been thrown in by the an gel to prevent the impression which Dan iel might possibly get from what was said, not only that the true religion would generally prevail, but that wickedness would ichoUy cease in the earth. Such a time, perhaps, we are not authorized to look far; but, while we may hope and believe that there will be a period when the worship of God will pervade the world, and will supercede all other forms of worship, yet we have no reason to expect that every individual of the human family at any one time will be converted, and that none of the remains of the apostaey will be seen on the earth. There will be wicked men still, and they will act out their nature, despite all that is done to save them, and despite the fact that reli gion will have the ascendency in the hearts and lives of the great mass of mankind. For an illustration of this see Notes on Rev. ix. 20, 21, and xx. 7.— ^ And none of the wicked shall understand. This, also, is a general declaration. It means, that none of the wicked would un derstand the import of these prophecies, or the true nature of religion. Their de pravity of heart would prevent it; their purpose to lead a wicked life would so cloud their understandings, and pervert blind to all the evidences of the truth of revelation which shall be diffused around them. No man, unless he is converted, has any proper conception of the beauty of religion. ^ But the wise shall under stand. They who serve God and love him, and who, therefore, come under tho denomination of the truly wise. Notes on ver. 3. The meaning is, that religion — the love of God and a pure heart — will qualify them to perceive the import of divine truth; to appreciate what is re vealed, and to obtain a just view of pass ing events— or to 'understand the signs of the times.' Humble and sincere piety — a heart and mind made pure and clear by the influence of divine truth — is the best preparation for understanding the works and ways of God. Comp. Notes on 1 Cor. ii. 9, 10, 11, 12, 14, 15.
11. And from the time. Though the angel had said (vs. 4, 9,) that his com munication was closed, and that he im parted all that he was commissioned to communicate to Daniel, yet, as it would seem, in reply to the earnest request of Daniel, he volunteers an additional state ment, in regard to certain important pe riods that were to occur in the future. The language, however, is very obscure, and it would appear from ver. 13, that the angel scarcely expected that Daniel
and * the abomination that »> maketh ] desolate set up, there sliall be a thoir
would understand it. The statement re lates to certain periods that would suc ceed the time when the daily sacrifice would be taken away. Two such pe riods are mentioned as marking import ant epochs in the future. ^f That the daily sacrifice shall be taken away. This is the point of reckoning — the terminus a quo. The 'taking away of the daily sacrifice' refers, undoubtedly, to some act, or some state of things, by which it would be made to cease; by which the daily offerings at Jerusalem would be cither temporarily suspended or totally abolished. See Notes on ch. viii. 11, ix. 27, xi. 31. The language here is applica ble to either of two events: — -to the act of Antiochus, causing the daily sacrifice to cease in Jerusalem (chs. viii. 11. xi. 31), or to the final closing of those sacri fices by the death of the Messiah as the great offering to whom they are referred, and the destruction of the temple and the altar by the Romans, ch. ix. 27. The view taken in the interpretation of this passage will depend on the question to which of these there is allusion here by the angel, or whether there is an allusion to both. The language evidently is appli cable to both, and might bo employed with reference to either. ^ And the abom ination that maketh desolate set up. See these words explained in the Notes on ch. viii. 13, ix. 27, xi. 31. The same remark may be made here which was made re specting the previous expression — that the language is applicable to two quite distinct events, and events which were separated by a long interval of time: — to the act of Antiochus in setting up an im age of Jupiter in the temple, and to a similar act on the part of the Romans when the temple was finally destroyed. The view which is taken of the time re ferred to here will depend on the question which of these is to be regarded as the stand-point or the terminus a quo, or whether the language is designedly so used that an important epoch was to occur in both cases within a specified period after these events. On these points there has been great diversity of opinion ^[ There shall be a thousand two hundred and ninety days. If this is to be taken literally, it would be three years and two hundred and ten days, reckoning the year at 360 days, and is thirty days more ban the three years and a half referred o in ver. 7. Prof. Stuart, who supposes;hat the time is to be taken literally, and,hat the passage refers exclusively to An-;iochus Epiphanes, explains the applica tion of the language in the following manner: — "Antiochus took away the daily sacrifice as is here declared. This as in the latter part of May, B. C. 168. Profane history does not indeed give us the day, but it designates the year and the season. As we have already seen [compare the extract copied from Prof. Stuart on ch. vii. 24 — 28], about three and a half years elapsed, after the temple worship was entirely broken up, before Judas Maccabeus expurgated the temple and restored its rites. The terminas ad uem is not mentioned in the verse now efore us; but still it is plainly implied. The end of the 1290 days must, of course, be marked by some signal event, just as the commencement of them is so marked. And as the suppression of the temple-rites constitutes the definite mark of the com mencement, so it would seem plain that the restoration of the same rites must mark the conclusion of the period which is designated. The ' time of the end,' i. e. the period at the close of which the per secutions of Antiochus would cease, is distinctly adverted to in vii. 25, xi. 30 — 35, and xii. 7. The nature of the case, in the verse before us, shows that the same period is tacitly referred to in the words of the speaker. No doubt remains, that his march [the march of Antiochus] from Antioch to Egypt, for hostile purposes, was in the spring of the year 168 B. C. He was delayed for some time on this inarch, by ambassadors from Egypt, who met him in Ccelesyria. Very naturally, therefore, we may conclude, that he ar rived opposite Jerusalem in the latter part of May, and that there and then ho commissioned Apollonius to rifle and pro fane the temple. The exact time from the period when this was done, down to the time of the expurgation, seems to have been, and is designated as being 1290 days." Hints on Prophecy, pp. 94, 95. It is evident, however, that there is here no clear making out of the exact
12 Blessed is he that waiteth, and cometh to the thousand three hun dred and five and thirty days.
13 But go thou thy way till the
end be: afor thou shalt rest, and stand in thy lot at the end of the day.
time by any historical records, though it is in itself not improbable. Still the great difficulty is, that in the supposition that the 'time, and times, and a half refers to Antiochus, as denoting the period of his persecutions, thus limiting it to three years and a half — a period •which can be made out "without material difficulty (Comp. Notes on ch. vii. 24—28), that another time or period should be men tioned here of thirty days more, concern ing which there is no corresponding event in the historical facts, or at least none that can now be demonstrated to have occurred. See the remarks at the close of the next verse.
12. Messed is Tie that waiteth. This indicates a patient expectation of an event that was to occur, and the happy state of him who would reach it. The angel refers to another period different from the 'time, and times, and a half,' and different also from the twelve hun dred and ninety days. He speaks of this as the consummation; as the desirable time, and pronounces him blessed who shall be permitted to see it. The idea here is that of one looking out for this as a happy period, and that he would be re garded as a happy man who should live in that age. ^f And cometh to. Literally 'touches.' That is, whoso life would reach to th.it time; or who would not be cut off before that period. ^ The thou sand three hundred and Jive and thirty days. The article is not used in the ori ginal, and its insertion here seems to make the period more distinct and defi nite than it is necessarily in the Hebrew. There is much apparent abruptness in all these expressions, and what the angel says in these closing and additional com munications has much the appearance of afrngmentary character — of hints, or de tached and unexplained thoughts thrown out on which he was not disposed to en large, and which, for some reason, he was not inclined to explain. In respect to this period of 1335 days, it seems to stand by itself. Nothing is said of the time when it would occur; no intimation is given of its commencement, as in the former cases — the terminus a quo; and nothing is said of its characteristics fur ther than that he would be blessed who should be permitted to see it — implying that it would be, on some accounts, a happy period.
13. But go thy way till the end be. See vs. 4, 9. The meaning is, that nothing more would be communicated, and that he must wait for the disclosures of future times. When that should occur which is here called ' the end,' he would understand this more fully and perfectly. The lan guage implies, also, that he would be present at the development which is here called ' the end,' and that then he would comprehend clearly what was meant by these revelations. This is such language as would be used on the supposition that the reference was to far distant times, and to the scenes of the resurrection and the final judgment, when Daniel would bo present. Comp. Notes on vs. 2, 3. ^[ For thou shalt rest. Best now; and, perhaps, the meaning is, shalt enjoy a long season of repose before the consummation shall occur. In ver. 2 he had spoken of those who 'sleep in the dust of the earth,' and the allusion here would seem to be tho same as applied to Daniel. The period referred to was far distant. Important events were to intervene. The affairs of the world were to move on for ages before the 'end' should come. There would bo scenes of revolution, commotion, and tu mult — momentous changes before that consummation would be reached. But during that long interval Daniel would 'rest.' He would quietly and calmly ' sleep in the dust of the earth' — in the grave. He would bo agitated by none of these troubles; disturbed by none of these changes — for he would peacefully slum ber in the hope of being awaked in the resurrection. This also is such language as would be employed by one who be lieved in the doctrine of the resurrection, and who meant to say that he with whom he was conversing would repose in the tomb, while the affairs of the world would move on in the long period that would intervene between the time when ho was then speaking, and the 'end' or consummation of all things — the final resurrection. I do not see that it is possible to ex plain the language on any other supposi tion than this. The word rendered ' shalt rest' — nu~i — would be well applied to the rest in the grave. So it is used in Job iii. 13: " Then had I been at rest;" Job iii. 17: " There the weary be at rest." f And stand in thy lot. In thy place. The lan guage is derived from the lot or portion which falls to one — as when a lot is cast, or any thing is determined by lot. Comp. Judges i. 3, Isa. Ivii. 6, Ps. cxxr. 3, xvi. 5. Gesenius (Lex.) renders this, " and arise to thy lot in the end of days; i. e. in the Messiah's kingdom. Comp. Rev. xx. 6." The meaning is, that he need have no apprehension for himself as to the future. That was not now, indeed, disclosed to him, and the subject was left in designed obscurity. He would 'rest,' perhaps a long time, in the grave. But in the far distant future he would occupy his appropriate place; he would rise from his rest; he would appear again on the stage of action; he would have the lot and rank which propei-ly belonged to him. What idea this would convey to the mind of Daniel, it is impossible now to deter mine — for he gives no statement on that point; but it is clear that it is such lan guage as would be appropriately used by one who believed in the doctrine of the resurrection of the dead, and who meant to direct the mind onward to those far distant and glorious scenes when the dead would all arise, and when each one of the righteous would stand up in his appro priate place, or lot. ^ At the end of the days. After the close of the periods re ferred to — when the consummation of all things should take place. It is impossi ble not to regard this as applicable to a res urrection from the dead; and there is every reason to suppose that Daniel would so understand it, for (a) if it be inter preted as referring to the close of the per secutions of Antiochus Epiphanes, it must be so understood. This prophecy was uttered about 534 years B. C. The death of Antiochus occurred 164 B. C. The in terval between the prophecy and that event was, therefore, 370 years. It is impossible to believe that it was meant by the angel that Daniel would continue to live during all that time so that he should then ' stand in his lot,' not having died, or that he did continue to live during all that period, and that at the end of it he
1 stood in his lot,* or occupied the post of distinction and honour which is referred to in this language. But if this had been the meaning, it would have implied that he would, at that time, rise from the dead. (6) If it be referred, as Gesenius explains it, to the times of the Messiah, the same thing would follow — for that time was still more remote; and, if it be supposed that Daniel understood it as relating to those times, it must also be admitted that he believed that there would be a resur rection, and that ho would then appear rn his proper place, (c) There is only one other supposition, and that directly involves the idea, that the allusion is to the general resurrection, as referred to in ver. 3, and that Daniel would have part in that. This is admitted by Leugerke, I by Maurer, and even by Bertholdt, to be the meaning — though he applies it to the reign of the Messiah. No other interpretation, therefore, can be affixed to this than that it implies the doctrine of the resurrection of the dead, and that the mind of Daniel was directed onward to that. With this great and glorious doctrine, the book appropriately closes. The hope of such a resurrection was fitted to soothe the mind of Daniel in view of all the troubles which he then experi enced, and of all the darkness which rested on the future — for what we most want in the troubles and in the darkness of tho present life, is the assurance that, after having 'rested' in the grave — in the calm sleep of the righteous — we shall 'awake' in the morning of the resurrection, and shall ' stand in our loJL' — or in our appro priate place as the acknowledged children of God, ' at the end of days' — when time shall be no more, and when the consum mation of all things shall have arrived.
In reference to the application of this prophecy, the following general remarks may be made:
I. One class of interpreters explain it literally as applicable to Antiochus Epi phanes. Of this class is Prof. Stuart, who supposes that its reference to Anti ochus can be shown in the following
manner: "The place which this passage occupies, shows that the terminus a quo, or period from which the days designated are to be reckoned, is tho same as that to which reference is made in the previous verse. This, as we have already seen, is the period when Antiochus, by his mili tary agent, Apollonius, took possession of Jerusalem, and put a stop to the tern- j ness in his bowels (probably the cholera) pie-worship there. The author of the he died at Tabse, in the mountainous first book of Maccabees, who is allowed i country, near the confines of Babylonia by all to deserve credit as a historian, j and Persia. Report stated, even in anafter describing the capture of Jerusalem '• cient times, that Antiochus was greatly by the agent of Antiochus (in the year; distressed on his death-bed by the sacri- 145 of the Seleucidro — 168 B. C.), and j lego which he had committed, setting before the reader the wide-spread | " Thus perished the most bitter and devastation which ensued, adds, respect-! bloody enemy which ever rose up against ing the invaders: 'They shed innocent ' the Jewish nation and their worship, blood around the sanctuary and defiled By following the series of events it is the holy place; and the inhabitants of easy to see, that his death took place Jerusalem fled away: the sanctuary j sometime in February of the year 164 thereof was made desolate; her feasts j B. C. Assuming that the commencement were turned into mourning, her sabbaths or terminus a quo of the 1335 days is the into reproach, and her honour into dis-! same as that of the 1290 days, it is plain grace:' 1 Mac. i. 37 — 39. To the period j that they terminate at the period when when this state of things commenced we i the death of Antiochus is said to have must look, then, in order to find the date j taken place. ' It was long before the from which the 1355 days are to be reck- | commencement of the spring/ says Froe-
oned. Supposing now that Apollonius captured Jerusalem in the latter part of May, B. C. 168, the 1355 days would ex pire about the middle of February in the year B. C. 164. Did any event take place at this period, which would natur ally call forth tho congratulations of the prophet, as addressed in the text before us to the Jewish people?
"History enables us to answer this question. Late in the year 165 B. C., or at least very early in tho year 164 B. C., Antiochus Epiphanes, learning that there were great insurrections and disturbances in Armenia and Persia, hastened thither with a portion of his armies, while the other portion was commissioned against Palestine. He was victorious for a time; but being led by cupidity to seek for the treasures that were laid up in the temple of the Persian Diana at Elymais, he un dertook to rifle them. The inhabitants of the place, however, rose en masse and drove him out of the city; after which he fled to Ecbatana. There he heard of the total discomfiture by Judas Macca beus of his troops in Palestine, which were led on by Nicanor and Timotheus. In the rage occasioned by this disappoint ment, he uttered the most horrid blas phemies against the God of the Jews, and threatened to make Jerusalem the burying-place of the nation. Immediately he directed his course toward Judea; and designing to pass through Babylon, he made all possible haste in his journey. In the meantime he had a fall from his chariot which injured him; and soon after, being seized with a mortal sick-
lich, ' that Antiochus passed the Eu phrates, and made his attack on Elymais: so that no more probable time can bo fixed upon for his death than at the ex piration of the 1335 days; i. e. some time in February of 164 B. C.' No wonder that the angel pronounced those of the pious and believing Jews to be blessed, who lived to see such a day of deliver ance." Hints on Prophecy, pp. 95 — 97.
There are, however, serious and ob vious difficulties in regard to this view, and to the supposition that this is all thai is intended here — objections and difficul ties of so much force that most Christian interpreters have supposed that some thing further was intended. Among these difficulties and objections are the following:
(a) The air of mystery which is thrown over the whole matter by the angel, as if he were reluctant to make the communi cation; as if something more was meant than the words expressed; as if he shrank from disclosing all that he knew, or that might be said. If it referred to Antiochus alone, it is difficult to see why so much mystery was made of it, and why he was so unwilling to allude further to the subject — as if it were something that did not pertain to the matter in hand.
(b) Tho detached and fragmentary cha racter of what is here said. It stands aside from the main communication. It is uttered after all that the angel had in tended to reveal had been said. It is brought out at the earnest request of Daniel, and then only in hints, and in enigmatical language, and in such a man- should be permitted to live then. Now ner that it would convey no distinct con- it is true that with much probability this ception to his mind. This would seem ] may be shown, as Prof. Stuart has done to imply that it referred to something in the passage quoted above, to accord
(c) The difference of time specified and would be so regarded by those pious now by the angel. This relates to two j Jews who would be permitted to live to points: that time; but it is true also that the
1. To what would occur after the ' main thing for rejoicing was the conquest 'closing of the daily sacrifice, and the I of Judas Maccabeus and the cleansing setting up of the abomination of desola- of the sanctuary, and that the death of tion.' The angel now says that what ho here refers to would extend to a period of twelve hundred and ninety days. But in the accounts before given, the time specified had uniformly been 'a time, and times, and half a time;' that is, three years and a half, or twelve hundred and sixty days — differing from this by thirty days. Why should this thirty days have been added hero if it referred to the time when the sanctuary would be cleansed, and the temple-worship restored? Prof. Stuart (Hints on Prophecy, pp. 93, 94), supposes that it was in order that the exact period might be mentioned. But this is liable to objections. For (a) the period of three and a half years was suf ficiently exact; (b) there was no danger »f mistake on the subject, and no such error had been made as to require cor rection; (c)this was not of sufficient importance to justify the manifest anx iety of the angel in the case, or to fur nish any answer to the inquiries of Daniel, since so small an item of infor mation would not relieve the mind of Daniel. The allusion, then, would seem to be something else than what had been to by the ' three and a half