Verse-by-Verse Bible Commentary
Daniel 12:13

Clarke's Commentary

Verse Daniel 12:13. But go thou thy way till the end be] Here is proper advice for every man.

1. Thou hast a way - a walk in life, which God has assigned thee; walk in that way, it is thy way.

2. There will be an end to thee of all earthly things. Death is at the door, and eternity is at hand; go on to the end - be faithful unto death.

3. There is a rest provided for the people of God. Thou shalt rest; thy body, in the grave; thy soul, in the Divine favour here, and finally in paradise.

4. As in the promised land there was a lot for each of God's people, so in heaven there is a lot for thee. Do not lose it, do not sell it, do not let thy enemy rob thee of it. Be determined to stand in thy own lot at the end of the days. See that thou keep the faith; die in the Lord Jesus, that thou mayest rise and reign with him to all eternity. Amen.

MASORETIC NOTES

Number of verses in this book, 357

Middle verse, Daniel 5:30

Masoretic sections, 7

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

Bridgeway Bible Commentary

End of an era (12:1-13)

Having concluded his lengthy revelation concerning the arrogance, ambition and brutality of Antiochus Epiphanes, the interpreting angel gave encouragement to Daniel. He pointed out that the great angel Michael would fight on behalf of the Jews during the period of Antiochus’s persecution. Those who were truly God’s people would be saved through their time of suffering. Though good and bad alike would be killed in the widespread massacre, the righteous had no need to fear. They received the assurance that one day God would raise them to enjoy eternal life, whereas the wicked would be raised to suffer eternal disgrace. A special reward awaited those who could turn others from selfish wrongdoing to the ways of God (12:1-3).
Daniel was not yet to announce publicly the revelation that God had given him. He was to make sure that it was kept safe till the climax of Jewish suffering arrived with the appearance of Antiochus. Through Daniel’s prophecy true believers would then receive enlightenment from God concerning his purposes. The unfaithful, by contrast, would never discover God’s purposes, no matter how hard they tried (4).
Two other angels appeared to Daniel, to assure him that God had set a limit to the period that he would allow his people to suffer under Antiochus (5-7). They informed him also of the outcome of the dreadful persecution. Many Jews would renounce their religion to preserve their lives, but in so doing would lose the only life worth having. Others would stand firm, and as a result their lives would be strengthened and purified (8-10).
History records that the period of Antiochus’s apparent triumph, which began when he stopped the Jewish sacrifices and ended when the Jews rededicated the temple, was about three and a half years. This period is described as ‘a time, two times and half a time’, or 1290 days. Many did not live to see the end of the persecution, having been martyred for their unfailing commitment to God. Those who survived, though they had a longer time of suffering, received a blessing that made their suffering seem worthwhile. After three and a half years of persecution, they had the joy of seeing their temple rededicated and the temple services in full operation again. Their religion had survived the onslaught (11-12).
Daniel went to his ‘rest’ in the grave before these events happened. However, he was assured that he would still have a place in the final triumph of God’s people (13).

The pattern repeated

Although Daniel’s understanding had been helped by the interpreting angel, the visions and revelations that God gave him had more significance than he may have realized. Their symbolic meaning extended beyond the period of conflict that followed the Jews’ return from Babylon. The terrible suffering under Antiochus, though it was the last great persecution of the Jews before the coming of the Messiah, was by no means the end of their troubles.

When the Messiah came, the Jewish people as a whole rejected him and brought upon themselves, at the hands of Rome, greater suffering than they had ever experienced before (cf. 7:23-25). Jesus more than once connected the Jews’ rejection of him with the ‘desolating abomination’ and ‘awful horror’ of the Romans’ destruction of Jerusalem (Matthew 21:37-41; Matthew 23:37-38; Matthew 24:15-22,Matthew 24:32-33; Luke 21:20-24; Luke 23:28-31).

Many years after the destruction of Jerusalem, John wrote of the persecution of God’s people, using symbolism that again was taken from the book of Daniel (Revelation 11:1-3; Revelation 12:6-7,Revelation 12:14; Revelation 13:1-12; Revelation 17:8-14). An anti-God spirit had motivated the persecutors of the Jews in Old Testament times, and now the same anti-God spirit was motivating the persecutors of Christians in New Testament times. The anti-God spirit was now specifically anti-Christ. This spirit is always hostile to God and his people (1 John 2:18), and will have its fullest expression in the antichrist who will appear at the end of the age and who will be destroyed by Christ at his coming (2 Thessalonians 2:3-12; Revelation 19:20).

Whatever the era and whoever the antichrist, the message for God’s people is always one of encouragement: ‘he who endures to the end shall be saved’ (Daniel 12:12; Matthew 24:13; 2 Timothy 2:11-12; 2 Timothy 2:11-12; Revelation 12:11; Revelation 13:10; Revelation 20:4). In the end all the powers of this world must give way to the rule of God, whose people inherit his eternal kingdom (Daniel 7:27; Matthew 25:34; Revelation 11:15; Revelation 19:1-8).

APPENDIX

Summary of important events

605

BC

First Jewish exiles taken to Babylon

597

More Jewish exiles taken to Babylon

587

Jerusalem destroyed; final deportation to Babylon

558

Cyrus becomes king of Persia

550

Persia conquers Media

539

Persia conquers Babylon

538

First Jews return to Jerusalem

Work starts on rebuilding the temple (under leadership of Zerubbabel)

516

Temple finished

458

More Jews return to Jerusalem (with Ezra)

445

Nehemiah goes to Jerusalem as governor

333

Alexander the Great overpowers Persia

323

Alexander’s empire splits into various sectors

301-198 Palestine ruled by Egyptian sector

198-143 Palestine ruled by Syrian sector

171

Antiochus Epiphanes becomes king of Syrian sector

168

Antiochus Epiphanes desecrates the Jewish temple

165

Jews under the Maccabees retake the temple

143

Palestine becomes independent again

63

Rome takes over Palestine

6

Birth of Jesus Christ

AD 31

Death and resurrection of Jesus Christ

70

Destruction of Jerusalem by the Romans

Coffman's Commentaries on the Bible

“Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest, and shall stand in thy lot, at the end of the days.”

It is strange that the “thousand three hundred and five and thirty days” should have been identified by the definite article “the,” as if this time period had already been mentioned earlier. This is the grounds upon which many hold this to be merely a variable of the “the time, and times, and half a time,” featured in these final verses, and in the Book of Revelation. However, as Barnes pointed out, “The article is not used in the original.”Albert Barnes, op. cit., p.

“There is much apparent abruptness here. What the angel said in these closing communications has much the character of being fragmented...hints, or detached and unexplained thoughts thrown out, upon which the angel did not elect to enlarge, or explain.”Ibid.

It is simply a mystery to us as to why these variable time-periods are used here; and our conviction remains that in some general sense, at least, they appear to have reference to the whole Christian dispensation, exactly as does “the time, and times, and a half a time.”

THE BLESSED PROMISE TO DANIEL

“Thou shalt rest, and shall stand in thy lot, at the end of the days”

Young’s beautiful comment on this is, “Daniel himself is assured of his salvation, and that he shall stand in his lot at the end of the days. May this same destination be that of all who read these words!”Edward J. Young, op. cit., p. 702.

Our studies in Daniel remind us of those done in the Book of Jonah. Both books have come under the most vicious fire of the critics; but it turns out that both afford very rich rewards for the student. Both Daniel and Jonah were approved and endorsed, quoted and made applicable to the ministry and kingdom of Christ by the Lord himself. There is no intelligent reason for rejecting a single line of either book. Each one of them carries its own imprimatur of the Holy Spirit.

Barnes' Notes on the Whole Bible

But go thou thy way until the end be - See Daniel 12:4, Daniel 12:9. 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 language 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 be present. Compare the notes at Daniel 12:2-3.

For thou shalt rest - Rest now; and perhaps the meaning is, shalt enjoy a long season of repose before the consummation shall occur. In Daniel 12:2, he had spoken of those who “sleep in the dust of the earth;” and the allusion here would seem to be the 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 be scenes of revolution, commotion, and tumult - 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 be agitated by none of these troubles - disturbed by none of these changes, for he would peacefully slumber in the hope of being awaked in the resurrection. This also is such language as would be employed by one who believed 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 he was then speaking and the “end” or consummation of all things - the final resurrection. I do not see that it is possible to explain the language on any other supposition than this. The word rendered “shalt rest” - תנוּח tânûach - would be well applied to the rest in the grave. So it is used in Job 3:13, “Then had I been at rest;” Job 3:17, “There the weary be at rest.”

And stand in thy lot - In thy place. The language is derived from the lot or portion which falls to one - as when a lot is cast, or anything is determined by lot. Compare Judges 1:3; Isaiah 57:6; Psalms 125:3; Psalms 16:5. Gesenius (Lexicon) renders this, “And arise to thy lot in the end of days; i. e., in the Messiah’s kingdom.” Compare Revelation 20:6. 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 ills 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 properly belonged to him. What idea this would convey to the mind of Daniel it is impossible now to determine, for he gives no statement on that point; but it is clear that it is such language 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 appropriate place or lot.

At the end of the days - After the close of the periods referred to, when the consummation of all things should take place. It is impossible not to regard this as applicable to a resurrection from the dead; and there is every reason to suppose that Daniel would so understand it, for

(a) if it be interpreted as referring to the close of the persecutions 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 interval 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 “stood in his lot,” or occupied the post of distinction and honor 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.

(b) 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 resurrection, and that he would then appear in 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 Daniel 12:3, and that Daniel would have part in that. This is admitted by Lengerke, 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 experienced, and of all the darkness which rested on the future, for what we most want in the troubles and in the darkness of the 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 lot” - or in our appropriate place, as the acknowledged children of God, “at the end of days” - when time shall be no more, and when the consummation 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 Epiphanes. Of this class is Prof. Stuart, who supposes that its reference to Antiochus 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 the 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 military agent Apollonius, took possession of Jerusalem, and put a stop to the temple worship there. The author of the first book of Maccabees, who is allowed by all to deserve credit as an historian, after describing the capture of Jerusalem by the agent of Antiochus (in the year 145 of the Seleucidae - 168 b.c.), and setting before the reader the widespread devastation which ensued, adds, respecting the invaders: ‘They shed innocent blood around the sanctuary, and defiled the holy place; and the inhabitants of Jerusalem fled away: the sanctuary thereof was made desolate; her feasts were turned into mourning, her sabbaths into reproach, and her honor into disgrace;’ 1 Macc. 1:37-39. To the period when this state of things commenced we must look, then, in order to find the date from which the 1335 days are to be reckoned. Supposing now that Apollonius captured Jerusalem in the latter part of May, 168 b.c., the 1335 days would expire about the middle of February, in the year 164 b.c. Did any event take place at this period which would naturally call forth the 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 the 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 undertook 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 Maccabeus of his troops in Palestine, which were led on by Micanor and Timotheus. In the rage occasioned by this disappointment, he uttered the most horrid blasphemies 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 sickness in his bowels (probably the cholera), he died at Tabae, in the mountainous country, near the confines of Babylonia and Persia. Report stated, even in ancient times, that Antiochus was greatly distressed on his death-bed by the sacrilege which he had committed.

“Thus perished the most bitter and bloody enemy which ever rose up against the Jewish nation and their worship. By following the series of events, it is easy to see that his death took place some time in February of the year 164 b.c. Assuming that the commencement or terminus a quo of the 1335 days is the same as that of the 1290 days, it is plain that they terminate at the period when the death of Antiochus is said to have taken place. ‘It was long before the commencement of the spring,’ says Froelich, ‘that Antiochus passed the Euphrates, and made his attack on Elymais: so that no more probable time can be fixed upon for his death than at the expiration 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 deliverance.” - Hints on Prophecy, pp. 95-97.

There are, however, serious and obvious difficulties in regard to this view, and to the supposition that this is all that is intended here - objections and difficulties of so much force that most Christian interpreters have supposed that something 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 communication; 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) The detached and fragmentary character of what is here said. It stands aside from the main communication. It is uttered after all that the angel had intended 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 manner that it would convey no distinct conception to his mind. This would seem to imply that it referred to something else than the main point that had been under consideration.

(c) The difference of time specified here by the angel. This relates to two points:

1. To what would occur after the “closing of the daily sacrifice, and the setting up of the abomination of desolation.” The angel now says that what he 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 here if it referred to the time when the sanctuary would be cleansed, and the temple worship restored? Professor 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 sufficiently exact;

(b) there was no danger of mistake on the subject, and no such error had been made as to require correction;

(c) this was not of sufficient importance to justify the manifest anxiety of the angel in the case, or to furnish any answer to the inquiries of Daniel, since so small an item of information would not relieve the mind of Daniel.

The allusion, then, would seem to be something else than what had been referred to by the “three and a half years.”

2. But there is a greater difficulty in regard to the other period - the 1335 days, for

(a) that stands wholly detached from what had been said.

(b) The beginning of that period - the terminus a quo - is not specified. It is true that Prof. Stuart (Hints on Prophecy, p. 95) supposes that this must be the same as that mentioned in the previous verse, but this is not apparent in the communication.

It is an isolated statement, and would seem to refer to some momentous and important period in the future which would be characterized as a glorious or “blessed” period in the world’s history, or of such a nature that he ought to regard himself as peculiarly happy who should be permitted to live then. Now it is true that with much probability this may be shown, as Prof. Stuart has done in the passage quoted above, to accord well with the time when Antiochus died, as that was an important event, and would be so regarded by those pious Jews who would be permitted to live to that time; but it is true also that the main thing for rejoicing was the conquest of Judas Maccabeus and the cleansing of the sanctuary, and that the death of Antiochus does not seem to meet the fulness of what is said here. If that were all, it is not easily conceivable why the angel should have made so much a mystery of it, or why he should have been so reluctant to impart what he knew. The whole matter, therefore, appears to have a higher importance than the mere death of Antiochus and the delivery of the Jews from his persecutions.

II. Another class, and it may be said Christian interpreters generally, have supposed that there was here a reference to some higher and more important events in the far-distant future. But it is scarcely needful to say, that the opinions entertained have beer almost as numerous as the writers on the prophecies, and that the judgment of the world has not settled down on any one particular method of the application. It would not be profitable to state the opinions which have been advanced; still less to attempt to refute them - most of them being fanciful conjectures. These may be seen detailed in great variety in Poole’s Synopsis. It is not commonly pretended that these opinions are based on any exact interpretation of the words, or on any certain mode of determining their correctness, and those who hold them admit that it must be reserved to future years - to their fulfillment to understand the exact meaning of the prophecy.

Thus Prideaux, who supposes that this passage refers to Antiochus, frankly says: “Many things may be said for the probable solving of this difficulty (the fact that the angel here refers to an additional thirty days above the three years and a half, which he says can neither be applied to Antiochus nor to Anti-christ), but I shall offer none of them. Those that shall live to see the extirpatton of Anti-christ, which will be at the end of those years, will best be able to unfold these matters, it being of the nature of these prophecies not thoroughly to be understood until they are thoroughly fulfilled.” - Vol. iii. 283, 284. So Bishop Newton, who supposes that the setting up of the abomination of desolation here refers to the Mahometans invading and devastating Christendom, and that the religion of Mahomet will prevail in the East for the space of 1260 years, and then a great revolution - “perhaps the restoration of the Jews, perhaps the destruction of Antichrist” - indicated by the 1290 years, will occur; and that this will be succeeded by another still more glorious event - perhaps “the conversion of the Gentiles, and the beginning of the millennium, or reign of the saints on the earth” - indicated by the 1335 years - says, notwithstanding, “What is the precise time of their beginning, and consequently of their ending, as well as what are the great and signal events which will take place at the end of each period, we can only conjecture; time alone can with certainty discover.” - Prophecies, p. 321.

These expressions indicate the common feeling of those who understand these statements as referring to future events; and the reasonings of those who have attempted to make a more specific application have been such as to demonstrate the wisdom of this modesty, and to make us wish that it had been imitated by all. At all events, such speculations on this subject have been so wild and unfounded; so at variance with all just rules of interpretation; so much the fruit of mere fancy, and so incapable of solid support by reasoning, as to admonish us that no more conjectures should be added to the number.

III. The sum of all that it seems to me can be said on the matter is this:

(1) That it is probable, for the reasons above stated, that the angel referred to other events than the persecutions and the death of Antiochus, for if that was all, the additional information which he gave by the specification of the period of 1260 days, and 1290 days, and 1335 days, was quite too meagre to be worthy of a formal and solemn revelation from God. In other words, if this was all, there was no correspondence between the importance of the events and the solemn manner in which the terms of the communication were made. There was no such importance in these three periods as to make these separate disclosures necessary. If this were all, the statements were such indeed as might be made by a weak man attaching importance to trifles, but not such as would be made by an inspired angel professing to communicate great and momentous truths.

(2) Either by design, or because the language which he would employ to designate higher events happened to be such as would note those periods also, the angel employed terms which, in the main, would be applicable to what would occur under the persecutions of Antiochus, while, at the same time, his eye was on more important and momentous events in the far-distant future. Thus the three years and a half would apply with sufficient accuracy to the time between the taking away of the daily sacrifice, and the expurgation of the temple by Judas Maccabeus, and then, also, it so happens that the thirteen hundred and thirty-five days would designate with sufficient accuracy the death of Antiochus, but there is nothing in the history to which the period of twelve hundred and ninety days could with particular propriety be applied, and there is no reason in the history why reference should have been made to that.

(3) The angel had his eye on three great and important epochs lying apparently far in the future, and constituting important periods in the history of the church and the world. These were, respectively, composed of 1260, 1290, and 1335 prophetic days, that is, years. Whether they had the same beginning or point of reckoning - termini a quo - and whether they would, as far as they would respectively extend, cover the same space of time, he does not intimate with any certainty, and, of course, if this is the correct view it would be impossible now to determine, and the development is to be left to the times specified. One of them, the 1260 years, or the three years and a half, we can fix, we think, by applying it to the Papacy. See the notes at Daniel 7:24-28. But in determining even this, it was necessary to wait until the time and course of events should disclose its meaning; and in reference to the other two periods, doubtless still future, it may be necessary now to wait until events, still to occur, shall disclose what was intended by the angel. The first has been made clear by history: there can be no doubt that the others in the same manner will be made equally clear. That this is the true interpretation, and that this is the view which the angel desired to convey to the mind of Daniel, seems to be clear from such expressions as these occurring in the prophecy: “Seal the book to the time of the end,” Daniel 12:4; “many shall run to and fro, and knowledge shall be increased,” Daniel 12:4; “the words are closed up and sealed until the time of the end,” Daniel 12:9; “many shall be made white,” Dan 12:1-13 : 10; “the wise shall understand,” Daniel 12:10; “go thou thy way until the end be,” Daniel 12:13. This language seems to imply that these things could not then be understood, but that when the events to which they refer should take place they would be plain to all.

(4) Two of those events or periods - the 1290 days and the 1335 days - seem to lie still in the future, and the full understanding of the prediction is to be reserved for developments yet to be made in the history of the world. Whether it be by the conversion of the Jews and the Gentiles, respectively, as Bishop Newton supposes, it would be vain to conjecture, and time must determine. That such periods - marked and important periods - are to occur in the future, or in some era now commenced but not yet completed, I am constrained to believe; and that it will be possible, in time to come, to determine what they are, seems to me to be as undoubted. But where there is nothing certain to be the basis of calculation, it is idle to add other conjectures to those already made, and it is wiser to leave the matter, as much of the predictions respecting the future must of necessity be left to time and to events to make them clear.

Let me add, in the conclusion of the exposition of this remarkable book: -

(a) That the mind of Daniel is left at the close of all the Divine communications to him looking into the far-distant future, Daniel 12:13. His attention is directed onward. Fragments of great truths had been thrown out, with little apparent connection, by the angel; hints of momentous import had been suggested respecting great doctrines to be made clearer in future ages. A time was to occur, perhaps in the far-distant future, when the dead were to be raised; when all that slept in the dust of the earth should awake; when the righteous should shin e as the brightness of the firmament, and when he himself should “stand in his lot” - sharing the joys of the blessed, and occupying the position which would be appropriate to him. With this cheering prospect the communications of the angel to him are closed. Nothing could be better fitted to comfort his heart in a land of exile: nothing better fitted to elevate his thoughts.

(b) In the same manner it is proper that we should look onward. All the revelations of God terminate in this manner; all are designed and adapted to direct the mind to far-distant and most glorious scenes in the future. We have all that Daniel had; and we have what Daniel had not - the clear revelation of the gospel. In that gospel are stated in a still more clear manner those glorious truths respecting the future which are fitted to cheer us in time of trouble, to elevate our minds amidst the low scenes of earth, and to comfort and sustain us on the bed of death. With much more distinctness than Daniel saw them, we are permitted to contemplate the truths respecting the resurrection of the dead, the scenes of the final judgment, and the future happiness of the righteous. We have now knowledge of the resurrection of the Redeemer, and, through him, the assurance that all his people will be raised up to honor and glory; and though, in reference to the resurrection of the dead, and the future glory of the righteous, there is much that is still obscure, yet there is all that is necessary to inspire us with hope, and to stimulate us to endcavour to obtain the crown of life.

(c) It is not improper, therefore, to close the exposition of this book with the expression of a wish that what was promised to Daniel may occur to us who read his words - that “we may stand in our lot at the end of days;” that when all the scenes of earth shall have passed away in regard to us, and the end of the world itself shall have come, it may be our happy portion to occupy a place among the redeemed and to stand accepted before God. To ourselves, if we are truly righteous through our Redeemer, we may apply the promise made to Daniel; and for his readers the author can express no higher wish than that this lot may be theirs. If the exposition of this book shall be so blessed as to confirm any in the belief of the great truths of revelation, and lead their minds to a more confirmed hope in regard to these future glorious scenes; if by dwelling on the firm piety, the consummate wisdom, and the steady confidence in God evinced by this remarkable man, their souls shall be more established in the pursuit of the same piety, wisdom, and confidence in God; and if it shall lead the minds of any to contemplate with a more steady and enlightened faith the scenes which are yet to occur on our earth, when the saints shall reign, or in heaven, when all the children of God shall be gathered there from all lands, the great object of these studies will have been accomplished, and the labor which has been bestowed upon it will not have been in vain.

To these high and holy purposes I now consecrate these reflections on the book of Daniel, with an earnest prayer that He, from whom all blessings come, may be pleased so to accept this exposition of one of the portions of his revealed truth, as to make it the means of promoting the interests of truth and piety in the world; with a grateful sense of his goodness in allowing me to complete it, and with thankfulness that I have been permitted for so many hours, in the preparation of this work, to contemplate the lofty integrity, the profound wisdom, the stern and unyielding virtue, and the humble piety of this distinguished saint and eminent statesman of ancient time. He is under a good influence, and he is likely to have his own piety quickened, and his own purposes of unflinching integrity and faithfulness, and of humble devotion to God strengthened, who studies the writings and the character of the prophet Daniel.

Calvin's Commentary on the Bible

Here the angel repeats what he had said before, the, full time of perfect light had not yet arrived, because God wished to hold the minds of his people in suspense until the manifestation of Christ. The angel, therefore, dismisses the Prophet, and in commanding him to depart, says — Be content with thy lot, for God wishes to put off the complete manifestation of this prophecy to another time, which he himself knows to be the fitting one. He afterwards adds, And then shalt rest and shalt stand Others translate it, rest and stand; but the angel does not seem to me to command or order what he wishes to be done, but to announce future events, as if he had said, — Thou shalt rest, meaning, thou shalt die, and then thou shalt stand; meaning, thy death shall not be complete destruction. For God shall cause thee to stand in thy lot with the rest of the elect; and that, too, at the end of the days, in thy lot; that is, after God has sufficiently proved the patience of his people, and by long and numerous, nay, infinite contests, has humbled his Church, and purged it, until the end shall arrive. At that final period thou shalt stand in thine own lot, although a time of repose must necessarily intervene.

Smith's Bible Commentary

Chapter 12

Now it is during the time of this great Battle of Armageddon that Jesus will return.

And at that time shall Michael stand up, the great prince which stands for the children of thy people: and there shall be a time of trouble [the Great Tribulation], such as never was, since there was a nation even to the same time: and at that time thy people shall be delivered, every one that shall be found written in the book ( Daniel 12:1 ).

So there's going to be a time of Great Tribulation, but Daniel's people are to be delivered.

Now their deliverance will come in several ways. Number one, there will be 144,000 of them who are sealed by God and protected from the plagues of the Great Tribulation. Number two, there will be those who will make their flight to the rock city of Petra where God will preserve them. Jesus was warning His disciples, or the Jews actually, that when you see this abomination of desolation that was spoken of by Daniel the prophet standing in the holy place, when you see the antichrist standing in the temple of God declaring that he is God, then flee to the wilderness and don't stop to get your jacket. Just get out of there as fast as you can. If you're out in the field don't even go home. Just run.

In the book of Revelation we are told that God gives to them wings of an eagle (sounds like helicopters) that will bear them to this place in the wilderness where they will be preserved for three and half years. In the book of Isaiah, chapter 16, the Lord says to Jordan, "Open up and receive My people. Bear them safely to Petra until the Great Tribulation is over." And so the antichrist when he finds that the Jews are fleeing will send out an army against them, but the earth will open up and swallow the army. And then, of course, he'll be taken up with the other issues of the invasion of China and Russia, will not pursue them any further, but they will be preserved for three and half years.

So, "Thy people will be delivered, everyone that shall be found written in the book." Now those that do not flee, the antichrist will then go and make war against the remnant of the people that stay in the land and there will be a horrible devastation of those people. Once again, a time of trouble such as never existed since they were a nation up until that time. Jesus said, "The time of Great Tribulation such as the world has never seen before or will ever see again."

Now Daniel here is told of the resurrection.

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt ( Daniel 12:2 ).

There is to be a resurrection of the dead. Now, they will not take place simultaneously. The righteous dead will rise a thousand years before the unrighteous dead. But it's all lumped together in one here. In the book of Revelation we see the time differential between the two. The resurrection of the righteous dead, they that sleep in the dust of the earth shall awake, some to everlasting life. Of course, at the resurrection of Jesus Christ there began the great resurrection. The body of many of the... graves of so many of the saints were open and they were seen walking through the streets of Jerusalem after His resurrection from the dead. The great resurrection of the unjust dead will take place at the end of Christ's thousand-year reign, when they stand before the great white throne judgment of God. And they rise to everlasting shame and 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 ( Daniel 12:3 ).

"They that be wise shall shine as the brightness of the sky; and they that turn many to righteousness as the stars for ever and ever." You know, there are some people whose life is like a skyrocket. They make a big flash, but they burn out very fast. You know, they hit the scene and everybody says, "Oohh, ahhh," you know. But just that fast they fade away. The glory of man is so transient. You know, the crowd may be cheering you today but jeering you tomorrow. The glory of man so transient. The big flash, "ohhhhhhh," but the burn out. But the place to really shine is in God's kingdom.

You know, on the fourth of July I like to go out and see the big pyrotechnic display. And I "oohh" and "ahhh" at the beautiful skyrockets. But you know, when it's all over for a while you lose sight of the stars. You know, there's so much flash in the atmosphere around you, you don't see the stars up there. But when it's all over, there they are shining forever and ever. Maybe not with such a big flash, but they keep going. Some people make a big flash, but that's the end of it. "They that be wise will shine as this as the brightness of the ferment. And they that turn many to righteousness as the stars forever and ever." Which sky do you want to shine in?

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end ( Daniel 12:4 ):

The book was to be sealed when unto the time of the end. In other words, "Daniel, you're not gonna understand this; it will be understood in the time of the end."

for many shall run to and fro, and knowledge shall be increased ( Daniel 12:4 ).

"The knowledge increased" in its immediately context would be the knowledge of the book of Daniel, or the knowledge of these prophecies. And surely God has unfolded the book of Daniel in these last days as we can now see it with the advantage of hindsight. And we can see how accurately he wrote of the past, and now as we see the things of the past we can also understand as they relate to the present and future. So the book of Daniel is no longer a sealed a book, but an open book and easily understood by any diligent student of God's Word.

For knowledge has been increased. Now that knowledge increased has also been interpreted to be just the general amassed knowledge of man and surely, this has happened in our generation. Between the years of 1950 and 1960 man's total knowledge doubled. In other words, everything that man had learned from Adam up until the year 1950 accumulated knowledge of man in the next decade was doubled. By the year 1970 men knew, or 1960, men knew twice as much as what they have learned in all of the years up to 1950. And, of course, now with the ability through micro data processing and computers and all, we are again in this decade doubling the amassed knowledge of man. Knowledge increased.

And interesting, "men going to and fro." Tomorrow morning I get on a jet and tomorrow I eat lunch in Spokane, you know, and it's amazing what you can do now in jet travel. Many running to and fro.

Then I Daniel looked, and I beheld, and there stood two others, the one on this side of the bank of the river, and the other on the other side of the bank of the river. And one said to the man that was clothed in linen ( Daniel 12:5-6 ),

You see, with this one in linen there were other personages. That's why I believe the one in linen was Jesus Christ and there were angels with Him.

which was upon the waters of the river, How long shall it be till the end of these wonders? ( Daniel 12:6 )

How long before the end of these things, the Tribulation and all?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and he sware by him that lives for ever and ever, that it shall be for a time [a year], times, [a half a year, or I mean, two years], and a half, [which would be a half a year]; and when he shall have accomplished to scatter the power of the holy people, all of these things shall be finished. And I heard, but I did not understand: then I said, O my Lord, what shall be the end of these things? And he said, Go your way, Daniel: for the words are closed up and sealed till the time of the end ( Daniel 12:7-9 ).

So don't worry about it, Daniel. You just go your way. These words are sealed until the time of the end, until now when the Lord has opened up understanding.

Many shall be purified, and made white, and tried: but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand ( Daniel 12:10 ).

Now even as Daniel predicted the very day that the Messiah would come, 173, 880 days from the commandment to restore and rebuild Jerusalem, so he has predicted the very day that Jesus will come again. Not the day that the Lord will take His church. No man knows that day or the hour. We don't know when the Lord is gonna come for us, His church.

But from the time that the daily sacrifices [and prayers] are caused to cease [by the antichrist] ( Daniel 12:11 ),

In the middle of the last seven year cycle.

it will then be 1,290 days ( Daniel 12:11 ).

According to the testimony of the Lord. If you were still here upon the earth you can mark your calendar and you can count off the days. And you'll be wanting to because it's gonna to be a fierce, horrible time. As God's wrath is poured out in judgment upon this earth. At this point maybe you should this week read Revelation 6:0 through 18 to find out just what's gonna be happening during this three and half year period of time. Terrible.

Blessed is he who waits, and comes to the thousand three hundred and thirty-fifth day ( Daniel 12:12 ).

Or forty-five days after the coming of Christ. Matthew 25:31 ,when Jesus returns, He's gonna gather together the nations for judgment and separate them as the shepherd separates the sheep from the goats. And to those in His right hand, "Come ye blessed of the Father. Enter into the kingdom that was prepared for you from the foundations of the earth." To those on His left, "Depart from Me, workers of iniquity, into the everlasting darkness which was prepared for Satan and his angels."

So if a person, and there will be many who will live through the Great Tribulation, they will be able to survive. Now if they survive the Great Tribulation, providing they have not worshipped the antichrist, nor taken his mark upon them, nor worship the image, for if any man worships the antichrist or takes the mark of the antichrist on him, or worships the image, he will not have any chance for salvation at all. In Revelation, chapter 14, John saw the angel flying through the midst of the heaven, declaring "Woe! Woe! Woe!" to the inhabitants of the earth. And if any man shall take the mark or worship the beast or his image, he shall be cast into the lake burning with fire and there's no hope for his salvation. The angels will be warning people not to take that mark. Of course, on the other hand, if you refused to take the mark they can put you to death for it, not taking the mark.

So you're gonna have to... you're gonna have to join with McKeever and some of these guys and get your little hideaway back up in the woods of Oregon and stock it with your food and your wheat and your guns and everything else in order you'll be able to survive this three and half year period of time, and then hopefully make it through the forty-five days of judgment. Because having come through the Great Tribulation will not necessarily ensure your entrance into the kingdom.

Then you have to pass this judgment when Christ says, "I was hungry and you fed Me; thirsty and you gave Me to drink; and naked and you clothed Me." "Lord, when did we see You this way?" Not when you were, you know, shooting those that were trying to come and get your food. So you better put your guns away, I guess, if you're gonna survive the forty-five days. "Inasmuch as you did it unto the least of these, My brethren, you've done it unto Me." And they are allowed to enter into the kingdom. So there will be some who will live through the Great Tribulation and will enter into the kingdom. Most of those that enter into the kingdom, though, will be those who belong to the Lord and who return with Jesus. Then He'll be coming with ten thousands of His saints to execute judgment upon the earth and we shall live and reign with Him upon the earth for a thousand years.

But to Daniel,

Go thy way till the end is: for thou shall rest, and stand in thy lot in the end of the days ( Daniel 12:13 ).

You'll stand with your group in the end of the days, Daniel. But in the meantime, just go and take your rest. And you'll stand in the end time.

So the fascinating prophecies of Daniel, marvelous man of God, high on my list of those I want to meet when I get to heaven. I so respect this man of God, so admire him, that I'm looking forward to quite a bit of time just sitting and learning from the depth of this man of his walk and love and relationship. That's one that is gonna be one of the neat things of heaven, is just getting acquainted and knowing some of these glorious people of God from history.

Next week we get into the book of Hosea. We'll take five chapters of Hosea for next Sunday. Moving through, it won't be long before we're through, be through with the Old Testament now, for the rest of the books are very short little books. Many of them we will be taking in just one week and then moving on into the New Testament. So as the Lord tarries and as the Lord wills, it won't be long before we'll be back in the New Testament and going through it.

Peter asked a very pertinent question in the light of the fact that the material world is going to soon be dissolved, the works are to be burned up, the elements will melt with the ferment heat, "What manner of persons ought we to be?" ( 2 Peter 3:11 ) If you are a materialist and your whole values are set in material things, when this material universe goes, everything that you have and hope for is gone. Therefore, it is not wise to be a materialist or a humanist. What manner of persons ought we to be? Peter answers, "In all holiness, godliness, godly manner of living." We ought to be spiritual; we need to have our things upon, our eyes upon the things above, not upon the things of the earth. We need to have our hearts set upon the eternal not on the temporal. May God help us to each one to make an evaluation of ourselves, our own priorities, our own lives, to find out where our values are. Find out what we truly treasure. For where a man's treasure is there will his heart be also. So God help us to treasure heavenly things, spiritual things, and mark them as the true values of life. And thus, may God cause us to examine our hearts, examine ourselves, our lives, our lifestyles, and may we so live in anticipation of our Lord's return in glory to establish God's kingdom.

God bless you. May He keep His hand upon your life, may He fill you with His love and with His spirit, and may He guide you according to His purpose through Jesus Christ our Lord. "

Dr. Constable's Expository Notes

4. The end of Israel’s trials 12:5-13

Daniel continued to view things in the vision that he began describing in Daniel 10:5. The book ends with a question and answer session.

Dr. Constable's Expository Notes

The second answer 12:9-13

Dr. Constable's Expository Notes

The Lord then dismissed the aged prophet. He was to go his way to the end. The Lord may have had the end of Daniel’s life in mind, or He may have meant that he should continue with his affairs, including dying, until the end of the age would come. The first option seems preferable since the Lord appears to have been viewing Daniel’s life in sequence. First he would rest, in death, then he would rise again (cf. Daniel 12:2), and then he would receive his reward from God (cf. Daniel 12:3). His resurrection and recognition would occur at the end of the age, namely, at the end of the times of the Gentiles.

Thus this great book closes with a reminder that the present age of Gentile domination is not all that God has in store for humankind. There is another age coming, beyond the present one, in which Jesus Christ will reign in righteousness and holiness on the earth (cf. Isaiah 11:9; Zechariah 9:10). Christians should look forward to the beginning of this Messianic age and pray for its coming (Matthew 6:10; Luke 11:2).

Whereas this book would have encouraged the Jews of Daniel’s day, it has become increasingly encouraging to God’s people as history has unfolded. Today we can see, as never before, how God has fulfilled His predictions exactly in the past. This gives us great confidence as we anticipate His faithfulness to those promises that still remain unfulfilled.

Gill's Exposition of the Whole Bible

But go thou thy way till the end be,.... Prepare for death and expect to be under the power of it, to lie in the grave, till the end of the world, until the resurrection morn:

for thou shalt rest; from all toil and labour, from all sin and sorrow; his body in the grave, his soul in the bosom of Christ: and stand in thy lot at the end of the days; signifying that he should rise again from the dead, have his part in the first resurrection, his share of the glory of the Millennium state, and his portion in the heavenly inheritance of the saints; the antitype of Canaan, which was divided by lot to the children of Israel: and, in the faith and hope of this, it became him to be contented and satisfied; believing the accomplishment of all that had been shown him, and looking for the blessedness which was promised him. Agreeable to which is the paraphrase of Jacchiades;

"but thou, O Daniel, go to the end of thy life in this world; and, after thou art dead, rest in the rest of paradise; and at the end of days thou shall stand and live in the resurrection of the dead, and shall enjoy thy good lot in the world to come''

Henry's Complete Commentary on the Bible

      5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.   6 And one said to the man clothed in linen, which was upon the waters 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 held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.   8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?   9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.   10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.   11 And 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.   12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.   13 But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

      Daniel had been made to foresee the amazing revolutions of states and kingdoms, as far as the Israel of God was concerned in them; in them he foresaw troublous times to the church, suffering trying times, the prospect of which much affected him and filled him with concern. Now there were two questions proper to be asked upon this head:--When shall the end be? And, What shall the end be? These two questions are asked and answered here, in the close of the book; and though the comforts prescribed in the Daniel 12:1-4, one would think, were satisfactory enough, yet, for more abundant satisfaction, this is added.

      I. The question, When shall the end be? is asked by an angel, Daniel 12:5; Daniel 12:6. Concerning this we may observe,

      1. Who it was that asked the question. Daniel had had a vision of Christ in his glory, the man clothed in linen,Daniel 10:5; Daniel 10:5. But his discourse had been with the angel Gabriel, and now he looks, and behold other two (Daniel 12:5; Daniel 12:5), two angels that he had not seen before, one upon the bank of the river on one side and the other on the other side, that, the river being between them, they might not whisper to one another, but what they said might be heard. Christ stood on the waters of the river, (Daniel 12:6; Daniel 12:6), between the banks of Ulai; it was therefore proper that the angels his attendants should stand on either bank, that they might be ready to go, one one way and the other the other way, as he should order them. These angels appeared, (1.) To adorn the vision, and make it the more illustrious; and to add to the glory of the Son of man, Hebrews 1:6. Daniel had not seen them before, though it is probable that they were there; but now, when they began to speak, he looked up, and saw them. Note, The further we look into the things of God, and the more we converse with them, the more we shall see of those things, and still new discoveries will be made to us; those that know much, if they improve it, shall know more. (2.) To confirm the discovery, that out of the mouth of two or three witnesses the word might be established. Three angels appeared to Abraham. (3.) To inform themselves, to hear and ask questions; for the mysteries of God's kingdom are things which the angels desire to look into (1 Peter 1:12) and they are known to the church,Ephesians 3:10. Now one of these two angels said, When shall the end be? Perhaps they both asked, first one and then the other, but Daniel heard only one.

      2. To whom this question was put, to the man clothed in linen, of whom we read before (Daniel 10:5; Daniel 10:5), to Christ our great high priest, who was upon the waters of the river, and whose spokesman, or interpreter, the angel Gabriel had all this while been. This river was Hiddekel (Daniel 10:4; Daniel 10:4), the same with Tigris, the place whereabout many of the events prophesied of would happen; there therefore is the scene laid. Hiddekel was mentioned as one of the rivers that watered the garden of Eden (Genesis 2:14); fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are watered. Waters signify people, and so his standing upon the waters denotes his dominion over all; he sits upon the flood (Psalms 29:10); he treads upon the waters of the sea,Job 9:8. And Christ, to show that this was he, in the days of his flesh walked upon the waters,Matthew 14:25. He was above the waters of the river (so some read it); he appeared in the air over the river.

      3. What the question was: How long shall it be to the end of these wonders? Daniel would not ask the question, because he would not pry into what was hidden, nor seem inquisitive concerning the times and the seasons, which the Father has put in his own power,Acts 1:7. But, that he might have the satisfaction of the answer, the angel put the question in his hearing. Our Lord Jesus sometimes answered the questions which his disciples were afraid or ashamed to ask, John 16:19. The angel asked as one concerned, How long shall it be? What is the time prefixed in the divine counsels for the end of these wonders, these suffering trying times, that are to pass over the people of God? Note, (1.) The troubles of the church are the wonder of angels. They are astonished that God will suffer his church to be thus afflicted, and are anxious to know what good he will do his church by its afflictions. (2.) Good angels know no more of things to come than God is pleased to discover to them, much less do evil angels. (3.) The holy angels in heaven are concerned for the church on earth, and lay to heart its afflictions; how much more then should we, who are more immediately related to it, and have so much of our peace in its peace?

      4. What answer was returned to it by him who is indeed the numberer of secrets, and knows things to come.

      (1.) Here is a more general account given of the continuance of these troubles to the angel that made the enquiry (Daniel 12:7; Daniel 12:7), that they shall continue for a time, times, and a half, that is, a year, two years, and half a year, as was before intimated (Daniel 7:25; Daniel 7:25), but the one half of a prophetical week. Some understand it indefinitely, a certain time for an uncertain; it shall be for a time (a considerable time), for times (a longer time yet, double what it was thought at first that it would be), and yet indeed it shall be but half a time, or a part of a time; when it is over it shall seem not half so much as was feared. But it is rather to be taken for a certain time; we meet with it in the Revelation, under the title sometimes of three days and a half, put for three years and a half, sometimes forty-two months, sometimes 1260 days. Now this determination of the time is here [1.] Confirmed by an oath. The man clothed in linen lifted up both his hands to heaven, and swore by him that lives for ever and ever that it should be so. Thus the mighty angel whom St. John saw is brought in, with a plain reference to this vision, standing with his right foot on the sea and his left foot on the earth, and with his hand lifted up to heaven, swearing that there shall be no longer delay,Revelation 10:5; Revelation 10:6. This Mighty One that Daniel saw stood with both feet on the water, and swore with both hands lifted up. Note, An oath is of use for confirmation; God only is to be sworn by, for he is the proper Judge to whom we are to appeal; and lifting up the hand is a very proper and significant sign to be used in a solemn oath. [2.] It is illustrated with a reason. God will suffer him to prevail till he shall have accomplished to scatter the power of the holy people. God will suffer him to do his worst, and run his utmost length, and then all these things shall be finished. Note, God's time to succour and relieve his people is when their affairs are brought to the last extremity; in the mount of the Lord it shall be seen that Isaac is saved just when he lies ready to be sacrificed. Now the event answered the prediction; Josephus says expressly, in his book of the Wars of the Jews, that Antiochus, surnamed Epiphanes, surprised Jerusalem by force, and held it three years and six months, and was then cast out of the country by the Asmoneans or Maccabees. Christ's public ministry continued three years and a half, during which time he endured the contradiction of sinners against himself, and lived in poverty and disgrace; and then when his power seemed to be quite scattered at his death, and his enemies triumphed over him, he obtained the most glorious victory and said, It is finished.

      (2.) Here is something added more particularly concerning the time of the continuance of those troubles, in what is said to Daniel, Daniel 12:11; Daniel 12:12, where we have, [1.] The event fixed from which the time of the trouble is to be dated, from the taking away of the daily sacrifice by Antiochus, and the setting up of the image of Jupiter upon the altar, which was the abomination of desolation. They must reckon their troubles to begin indeed when they were deprived of the benefit of public ordinances; that was to them the beginning of sorrows; that was what they laid most to heart. [2.] The continuance of their trouble; it shall last 1290 days, three years and seven months, or (as some reckon) three years, six months, and fifteen days; and then, it is probable, the daily sacrifice was restored, and the abomination of desolation taken away, in remembrance of which the feast of dedication was observed even to our Saviour's time, John 10:22. Though it does not appear by the history that it was exactly so long to a day, yet it appears that the beginning of the trouble was in the 145th year of the Seleucidæ, and the end of it in the 148th year; and either the restoring of the sacrifice, and the taking away of the image, were just so many days after, or some other previous event that was remarkable, which is not recorded. There are many particular times fixed in the scripture-prophecies, which it does not appear by any history, sacred or profane, that the event answered, and yet no doubt it did punctually; as Isaiah 16:14. [3.] The completing of their deliverance, or at least a further advance towards it, which is here set forty-five days after the former, and, some think, points at the death of Antiochus, 1335 days after his profaning the temple. Blessed is he that waits and comes to that time. It is said (1 Mac. ix. 28; x. 1) that the Maccabees, under a divine conduct, recovered the temple and the city. Many good interpreters make these to be prophetical days (that is, so many years), and date them from the destruction of Jerusalem by the Romans; but what events they then fall upon they are not agreed. Others date them from the corruption of the gospel-worship by the antichrist, whose reign is confined in the Apocalypse to 1260 days (that is, years), at the end of which he shall begin to fall; but thirty years after he shall be quite fallen, at the end of 1290 days; and whoever lives forty years longer, to 1335 days, will see glorious times indeed. Whether it looks so far forward or no I cannot tell; but this, however, we may learn, First, That there is a time fixed for the termination of the church's troubles, and the bringing about of her deliverance, and that this time will be punctually observed to a day. Secondly, That this time must be waited for with faith and patience. Thirdly, That, when it comes, it will abundantly recompense us for our long expectations of it. Blessed is he who, having waited long, comes to it at last, for he will then have reason to say, Lo, this is our God, and we have waited for him.

      II. The question, What shall the end be? is asked by Daniel, and an answer given to it. Observe,

      1. Why Daniel asked this question; it was because, though he heard what was said to the angel, yet he did not understand it, Daniel 12:8; Daniel 12:8. Daniel was a very intelligent man, and had been conversant in visions and prophecies, and yet here he was puzzled; he did not understand the meaning of the time, times, and the part of a time, at least not so clearly and with so much certainty as he wished. Note, The best men are often much at a loss in their enquiries concerning divine things, and meet with that which they do not understand. But the better they are the more sensible they are of their own weaknesses and ignorance, and the more ready to acknowledge them.

      2. What the question was: O my Lord! What shall be the end of these things? He directs his enquiry not to the angel that talked with him, but immediately to Christ, for to whom else should we go with our enquiries? "What shall be the final issue of these events? What do they tend to? What will then end in?" Note, When we take a view of the affairs of this world, and of the church of God in it, we cannot but think, What will be the end of these things? We see things move as if they would end in the utter ruin of God's kingdom among men. When we observe the prevalence of vice and impiety, the decay of religion, the sufferings of the righteous, and the triumphs of the ungodly over them, we may well ask, O my Lord! what will be the end of these things? But this may satisfy us in general, that all will end well at last. Great is the truth, and will prevail at long-run. All opposing rule, principality, and power, will be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, will come.

      3. What answer is returned to this question. Besides what refers to the time (Daniel 12:11; Daniel 12:12), of which before, here are some general instructions given to Daniel, with which he is dismissed from further attendance.

      (1.) He must content himself with the discoveries that had been made to him, and not enquire any further: "Go thy way, Daniel; let it suffice thee that thou has been admitted thus far to the foresight of things to come, but stop here. Go thy way about the king's business again, Daniel 8:27; Daniel 8:27. Go thy way, and record what thou hast seen and heard, for the benefit of posterity, and covet not to see and hear more at present." Note, Communion with God is not our continual feast in this world; we sometimes are taken to be witnesses of Christ's glory, and we say, It is good to be here; but we must go down from the mount, and have there no continuing city. Those that know much know but in part, and still see there is a great deal that they are kept in the dark about, and are likely to be so till the veil is rent; hitherto their knowledge shall go, but no further. "Go thy way, Daniel, satisfied with what thou hast."

      (2.) He must not expect that what had been said to him would be fully understood till it was accomplished: The words are closed up and sealed, are involved in perplexities, and are likely to be so, till the time of the end, till the end of these things; nay, till the end of all things. Daniel was ordered to seal the book to the time of the end,Daniel 12:4; Daniel 12:4. The Jews used to say, When Elias comes he will tell us all things. "They are closed up and sealed, that is, the discovery designed to be made by them is now fully settled and completed; nothing is to be added to it nor taken from it, for it is closed up and sealed; ask not therefore after more." Nescire velle quæ magister maximus docere non vult erudita inscitia est--He has learned much who is willing to be ignorant of those things which the great teacher does not choose to impart.

      (3.) He must count upon no other than that, as long as the world stands, there will still be in it such a mixture as now we see there is of good and bad, Daniel 12:10; Daniel 12:10. We long to see all wheat and no tares in God's field, all corn and no chaff in God's floor; but it will not be till the time of ingathering, till the winnowing day, comes; both must grow together until the harvest. As it has been, so it is, and will be, The wicked shall do wickedly, but the wise shall understand. In this, as in other things, St. John's Revelation closes as Daniel did. Revelation 22:11, He that is filthy, let him be filthy still; and he that is holy, let him be holy still. [1.] There is no remedy but that wicked people will do wickedly; and such people there are and will be in the world to the end of time. So said the proverb of the ancients, Wickedness proceeds from the wicked (1 Samuel 24:13); and the observation of the moderns says the same. Bad men will do bad things; and a corrupt tree will never bring forth good fruit. Do men gather grapes of thorns, or bring forth good things from an evil treasure in the heart? No; wicked practices are the natural products of wicked principles and dispositions. Marvel not at the matter then, Ecclesiastes 5:8. We are told, before, that the wicked will do wickedly; we can expect no better from them: but, which is worse, none of the wicked shall understand. This is either, First, A part of their sin. They will not understand; they shut their eyes against the light, and none so blind as those that will not see. Therefore they are wicked because they will not understand. If they did but rightly know the truths of God, they would readily obey the laws of God, Psalms 82:5. Wilful sin is the effect of wilful ignorance; they will not understand because they are wicked; they hate the light, and come not to the light, because their deeds are evil,John 3:19. Or, Secondly, It is a part of their punishment; they will do wickedly, and therefore God has given them up to blindness of mind, and has said concerning them, They shall not understand, nor be converted and healed,Matthew 13:14; Matthew 13:15. God will not give them eyes to see, because they will do wickedly, Deuteronomy 29:4. [2.] Yet, bad as the world is, God will secure to himself a remnant of good people in it; still there shall be some, there shall be many, to whom the providences and ordinances of God shall be a savour of life unto life, while to others they are a savour of death unto death. First, the providences of God shall do them good: Many shall be purified, and made white, and tried, by their troubles (compare Daniel 11:35; Daniel 11:35), by the same troubles which will but stir up the corruptions of the wicked and make them do more wickedly. Note, The afflictions of good people are designed for their trial; but by these trials they are purified and made white, their corruptions are purged out, their graces are brightened, and made both more vigorous and more conspicuous, and are found to praise, and honour, and glory,1 Peter 1:7. To those who are themselves sanctified and good every event is sanctified, and works for good, and helps to make them better. Secondly, The word of God shall do them good. When the wicked understand not, but stumble at the word, the wise shall understand. Those who are wise in practice shall understand doctrine; those who are influenced and governed by the divine law and love shall be illuminated with a divine light. For if any man will do his will he shall know the truth,John 7:17. Give instruction to a wise man, and he will be yet wiser.

      (4.) He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity, Daniel 12:13; Daniel 12:13. Daniel was now very old, and had been long engaged both in an intimate acquaintance with heaven and in a great deal of public business on this earth. And now he must think of bidding farewell to this present state: Go thou thy way till the end be. [1.] It is good for us all to think much of going away from this world; we are still going, and must be gone shortly, gone the way of all the earth. That must be our way; but this is our comfort, We shall not go till God calls for us to another world, and till he has done with us in this world, till he says, "Go thou thy way; thou hast finished thy testimony, done thy work, and accomplished as a hireling thy day, therefore now, Go thy way, and leave it to others to take thy room." [2.] When a good man goes his way from this world he enters into rest: "Thou shalt rest from all thy present toils and agitations, and shalt not see the evils that are coming on the next generation." Never can a child of God say more pertinently than in his dying moments, Return unto thy rest, O my soul! [3.] Time and days will have an end; not only our time and days will end very shortly, but all times and days will have an end at length; yet a little while, and time shall be no more, but all its revolutions will be numbered and finished. [4.] Our rest in the grave will be but till the end of the days; and then the peaceful rest will be happily disturbed by a joyful resurrection. Job foresaw this when he said of the dead, Till the heavens be no more, they shall not awake, nor be raised out of their sleep, implying that then they shall, Job 14:12. [5.] We must every one of us stand in our lot at the end of the days. In the judgment of the great day we must have our allotment according to what we were, and what we did, in the body, either, Come, you blessed or, Go, you cursed; and we must stand for ever in that lot. It was a comfort to Daniel, it is a comfort to all the saints, that, whatever their lot is in the days of time, they shall have a happy lot in the end of the days, shall have their lot among the chosen. And it ought to be the great care and concern of every one of us to secure a happy lot at last in the end of the days, and they we may well be content with our present lot, welcome the will of God. [6.] A believing hope and prospect of a blessed lot in the heavenly Canaan, at the end of the days, will be an effectual support to us when we are going our way out of this world, and will furnish us with living comforts in dying moments.