Commentary Critical and Explanatory
on the Whole Bible
CONCLUSION OF THE
EPILOGUE TO THE
Da 12:4, 13;
Da 12:6, 7
that is, to the time of Antichrist, so the subsequent
treat of the time of Antiochus (compare
with Da 11:31),
thus putting together in one summary view the two great periods of
distress. The political resurrection of the Jews under the Maccabees
is the starting-point of transition to the literal resurrection about
to follow the destruction of Antichrist by Christ's coming in glory.
The language passes here from the nearer to the more remote event, to
which alone it is fully applicable.
1. at that time--typically, towards the close of Antiochus' reign;
antitypically, the time when Antichrist is to be destroyed at Christ's
Michael--the guardian angel of Israel ("thy people"),
The transactions on earth affecting God's people have their
correspondences in heaven, in the conflict between good and bad angels;
so at the last great contest on earth which shall decide the ascendency
An archangel, not the Lord Jesus; for he is distinguished from "the
there shall be--rather, "it shall be."
time of trouble, such as never was--partially applicable to the time
of Antiochus, who was the first subverter of the Jews' religion, and
persecutor of its professors, which no other world power had done. Fully
applicable to the last times of Antichrist, and his persecutions of
Israel restored to Palestine. Satan will be allowed to exercise an
unhindered, unparalleled energy
(Isa 26:20, 21;
Da 8:24, 25; 11:36).
thy people shall be delivered--
The same deliverance of Israel as in
Zec 13:8, 9,
"the third part . . . brought through the fire
. . . refined as silver." The remnant in Israel spared, as
not having joined in the Antichristian blasphemy
(Re 14:9, 10);
not to be confounded with those who have confessed Christ before His
coming, "the remnant according to the election of grace"
part of the Church of the first-born who will share His millennial
reign in glorified bodies; the spared remnant
will only know the Lord Jesus when they see Him, and when the spirit of
grace and supplication is poured out on them [TREGELLES].
written in the book--namely, of God's secret purpose, as destined for
(Ps 56:8; 69:28;
Re 20:15; 21:27).
Metaphor from a muster-roll of citizens
2. many . . . that sleep--"many from among the
sleepers . . . these shall be unto everlasting life;
but those (the rest of the sleepers who do not awake at this
time) shall be unto shame" [TREGELLES]. Not the
general resurrection, but that of those who share in the first
resurrection; the rest of the dead being not to rise till the end of
the thousand years
(Re 20:3, 5, 6;
Israel's national resurrection, and the first resurrection of the elect
Church, are similarly connected with the Lord's coming forth out of His
place to punish the earth in
Isa 26:19, 21; 27:6.
The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the
resurrection is introduced in this verse is an incitement to faithful
perseverance in the persecutions of Antiochus; and that there is no
chronological connection between the time of trouble in
and the resurrection in
whence the phrase, "at that time," twice occurs in
but no fixing of time in
Da 12:2, 3;
2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in
animating the Maccabean mother and her sons to brave death, while
confessing the resurrection in words like those here. Compare
NEWTON'S view that "many" means all, is not
so probable; for
Ro 5:15, 19,
which he quotes, is not in point, since the Greek is "the many,"
that is, all, but there is no article in the Hebrew here. Here only
in the Old Testament is "everlasting life" mentioned.
Answering to "they that understand"
(Da 11:33, 35),
the same Hebrew, Maskilim; Israelites who, though in Jerusalem
when wickedness is coming to a head, are found intelligent witnesses
against it. As then they appeared worn out with persecutions
(typically, of Antiochus; antitypically, of Antichrist); so now
in the resurrection they "shine as the brightness of the firmament."
The design of past afflictions here appears "to make them white"
Re 7:9, 14).
turn . . . to righteousness--literally, "justify," that is, convert
many to justification through Christ
(1Co 15:41, 42).
4. shut up . . . seal the book--John, on the contrary,
not to seal his visions. Daniel's prophecy refers to a distant
time, and is therefore obscure for the immediate future, whereas John's
was to be speedily fulfilled
(Re 1:1, 3; 22:6).
Israel, to whom Daniel prophesied after the captivity, with
premature zeal sought after signs of the predicted period: Daniel's
prophecy was designed to restrain this. The Gentile Church, on
the contrary, for whom John wrote, needs to be impressed with the
shortness of the period, as it is, owing to its Gentile origin, apt to
conform to the world, and to forget the coming of the Lord (compare
Mt 25:13, 19;
2Pe 3:8, 12;
run to and fro--not referring to the modern rapidity of locomotion,
as some think, nor to Christian missionaries going about to preach the
Gospel to the world at large
[BARNES], which the context scarcely
admits; but, whereas now but few care for this prophecy of God, "at the
time of the end," that is, near its fulfilment, "many shall run to and
fro," that is, scrutinize it, running through every page. Compare
[CALVIN]: it is thereby that "the knowledge
(namely, of God's purposes as revealed in prophecy) shall be
increased." This is probably being now fulfilled.
5. A vision of two other angels, one on one side of the Hiddekel or
Tigris, the other on the other side, implying that on all sides angels
attend to execute God's commands. The angel addressing Daniel had been
over the river "from above"
6. one--namely, of the two
man . . . in linen--who had spoken up to this point.
God impelled the angel to ask in order to waken us out of our torpor,
seeing that the very "angels desire to look into" the things affecting
as setting forth the glory of their Lord and ours
How long . . . to the end of these wonders--This
question of the angel refers to the final dealings of God in general,
Antichrist's overthrow, and the resurrection. Daniel's question
refers to the more immediate future of his nation [AUBERLEN].
7. held up . . . right . . . and . . . left hand--Usually the right
hand was held up in affirmation as an appeal to heaven to attest the
Re 10:5, 6).
Here both hands are lifted up for the fuller confirmation.
time, times, and a half--(See on
NEWTON, referring this prophecy to the Eastern
apostasy, Mohammedanism, remarks that the same period of three and a
half years, or 1260 prophetic days, is assigned to it as the Western
apostasy of the little horn
and so, says PRIDEAUX, Mohammed began to forge his
imposture, retiring to his cave, A.D. 606, the
very year that Phocas made the grant to the bishop of Rome, whence he
assumed the title, The Universal Pastor; Antichrist thus setting both
his feet on Christendom together, the one in the East, and the other in
the West. Three and a half is the time of the world power, in which the
earthly kingdoms rule over the heavenly [AUBERLEN]. "Three and a half" represents the idea of
spiritual trial; (besides this certain symbolical meaning,
there is doubtless an accurate chronological meaning, which is
as yet to us uncertain): it is half of "seven," the complete number, so
a semi-perfect state, one of probation. The holy city is trodden by the
Gentiles forty-two months
so the exercise of the power of the beast
The two witnesses preach in sackcloth 1260 days, and remained unburied
three days and a half: so the woman in the wilderness: also the
same for a "time, times, and a half"
(Re 11:3, 9, 11; 12:6, 14).
Forty-two connects the Church with Israel, whose haltings in the
wilderness were forty-two
The famine and drought on Israel in Elijah's days were for "three years
and six months"
there same period as Antiochus' persecution: so the ministry of the Man
of Sorrows, which ceased in the midst of a week
scatter . . . holy people--"accomplished" here answers
to "the consummation"
namely, the "pouring out" of the last dregs of the curse on the
"desolated holy people." Israel's lowest humiliation (the utter
"scattering of her power") is the precursor of her exaltation, as it
leads her to seek her God and Messiah
8. understood not--Daniel "understood" the main features of the vision
as to Antiochus
(Da 10:1, 14),
but not as to the times.
refers mainly to Daniel: for it is he who foretells "the sufferings of
Christ and the glory that should follow"; it is he who prophesies "not
unto himself, but unto us"; it is he who "searched what, or what manner
of time the Spirit of Christ in him did signify."
9. Daniel's desire of knowing more is thus deferred "till the time
of the end." John's Revelation in part reveals what here is veiled
10. There is no need of a fuller explanation as to the
time; for when the predictions so far given shall have come to
pass, the godly shall be "purified" by the foretold trials and shall
understand that the end is at hand; but the wicked shall not
understand, and so shall rush on to their own ruin
[MAURER]. The "end" is primarily, of Antiochus'
persuasion; antitypically, the end of Antichrist's. It is the very
clearness in the main which renders necessary the obscurity. The
fulfilment of God's decree is not a mere arithmetical problem which the
profane may understand by arithmetical calculations, but a holy enigma
to stimulate to a faithful observance of God's ways, and to a diligent
study of the history of God's people [AUBERLEN].
To this Christ refers
"Whose readeth, let him understand."
11. from . . . sacrifice . . . taken way . . . abomination--
As to this epoch, which probably is prophetically germinant and
manifold; the profanation of the temple by Antiochus (in the
month Ijar of the year 145 B.C., till the
restoration of the worship by Judas Maccabeus on the twenty-fifth day
of the ninth month [Chisleu] of 148 B.C.,
according to the Seleucid era, 1290 days; forty-five days more elapsed
before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death;
by Mohammed; by Antichrist, the culmination of apostate Rome.
The "abomination" must reach its climax (see AUBERLEN'S translation, "summit,"
and the measure of iniquity be full, before Messiah comes.
thousand two hundred and ninety days--a month beyond the "time,
times, and a half"
forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the
Jews. An interval elapses, during which their consciences are awakened
to repentance and faith in Him. A second interval elapses in which
Israel's outcasts are gathered, and then the united blessing takes
place. These stages are marked by the 1260, 1290, and 1335 days.
CUMMING thinks the 1260 years begin when Justinian
in A. D. 533 subjected the Eastern churches
to John II, bishop of Rome; ending in 1792, when the Code Napoleon was
established and the Pope was dishonored. 1290 reach to 1822, about the
time of the waning of the Turkish power, the successor to Greece in the
empire of the East. Forty-five years more end in 1867, the end of "the
times of the Gentiles." See
"seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under
Manasseh; 2520 from this date end in 1868, thus nearly harmonizing with
the previous date, 1867. See on
The seventh millenary of the world [CLINTON]
begins in 1862. Seven years to 1869 (the date of the second advent)
constitute the reign of the personal Antichrist; in the last three and
a half, the period of final tribulation, Enoch (or else Moses) and
Elijah, the two witnesses, prophesy in sackcloth. This theory is very
still the event alone can tell whether the chronological coincidences
of such theories are fortuitous, or solid data on which to fix the
future times. HALES makes the periods 1260, 1290,
1335, begin with the Roman destruction of Jerusalem and end with the
precursory dawn of the Reformation, the preaching of Wycliffe and
13. rest--in the grave
He, like his people Israel, was to wait patiently and confidently for
the blessing till God's time. He "received not the promise," but had to
wait until the Christian elect saints should be brought in, at the
first resurrection, that he and the older Old Testament saints "without
us should not be made perfect"
stand--implying justification unto life, as opposed to condemnation
thy lot--image from the allotment of the earthly Canaan.