Daniel 12:3 3. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 3. Et prudentes fulgebunt quasi fulgor expansionis, et qui justificant multos, sicut stellae in seculum et seculum, id est, in perpetuum.
The word “prudent” means endued with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former sense suits chapter 11 better, and in verse 10 it will be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heaven. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God’s hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, the teachers, or those who excel in understanding, shall shine forth as the light of heaven If the word “teachers” is thought preferable, there will be a figure of speech, a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, “endued with understanding,” to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the angel contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he now says, those who retained sincere piety should be like the light of the firmament; meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people.
And those who shall justify many shall be like stars, says he. He repeats the same thing in other words, and now speaks of stars, having formerly used the phrase, the brightness of the firmament, in the same sense; and instead of “those who are endued with understanding,” he says, those who shall have justified Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God’s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, — to promote the salvation of their brethren. By this word “justifying,” the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, — The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. (James 5:19.) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when we unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: —
Daniel 12:4
Daniel 12:4 4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. 4. Et tu Daniel, claude, vel, obsera verba, sermones, et obsigna librum ad tempus finis; discurrent multi, et augebitur scientia.
We have already explained “the time of the end” is a period previously fixed on by God, and settled by his own counsel. The following word refers to tracing out and running to and fro, but not necessarily in a bad sense, while it also signifies to investigate. Interpreters explain the angel’s meaning, as if many should be unworthy to receive this prophecy from Daniel; and hence it was to be closed up and only enigmatically delivered to a few, because scarcely one in a hundred would attend to what he had delivered. I think the Holy Spirit has a different intention here. The angel’s advice is this, There is no reason why this prophecy should cause despondency or dismay, because few should receive it. Although it should be universally despised and ridiculed, nevertheless shut it up like a precious treasure. Isaiah has a passage nearly similar, (Isaiah 8:16,) Close up nay law, seal the testimony among my disciples. Isaiah’s spirit would be broken when he perceived himself an object of universal derision, and God’s sacred oracles trodden under foot; thus he might lose all courage and decline the office of a teacher. But God affords him comfort: Close up, says he, nay law among my disciples, and do not notice this profane crew; although they all despise thy teaching, do not suppose thy voice deserves their ridicule; close it up, close it up among my disciples, says he; how few soever may embrace thy teaching, yet let it remain sacred and laid up in the hearts of the pious. The Prophet afterwards says, Behold nay children with me. Here he boasts in his contentment with very few, and thus triumphs over the impious and insolent multitude. Thus at the present time in the Papacy and throughout the whole world, impiety prevails so extensively that there is scarcely a single corner in which the majority agree in true obedience to God. As God foresaw how very few would embrace this prophecy with becoming reverence, the angel desired to animate the Prophet, lest he should grow weary, and esteem this prophecy as of little value, in consequence of its failing to command the applause of the whole world.
Close up the book, then but what does the phrase imply? Not to hide it from all men, but to satisfy the Prophet when he saw but few reverently embracing the teaching so plainly laid before him by the angel. This is not properly a command; the angel simply tells Daniel to hide or seal up this book and these words, offering him at the same time much consolation. If all men despise thy doctrine, and reject what thou dost set before them, — if the majority pass it by contemptuously, shut it up and seal it, not treating it as valueless, but preserving it as a treasure. I deposit it with time, do thou lay it up among my disciples. Thou, Daniel; here the Prophet’s name is mentioned. If thou thinkest thyself to be alone, yet companions shall be afterwards added to thee who shall treat this prophecy with true piety. Shut up, then, and seal it, even, till the time of the end; for God will prove by the event that he has not spoken in vain, and experience will shew me to have been sent by him, as every occurrence has been previously predicted. It now follows, —
Many shall investigate, and knowledge shall increase. Some writers take this second clause in a contrary sense, as if many erratic spirits should run about with vague speculations, and wander from the truth. But this is too forced. I do not hesitate to suppose the angel to promise the arrival of a period when God should collect many disciples to himself, although at the beginning they should be very few and insignificant. Many, then, shall investigate; meaning, though they are most careless and slothful, while boasting themselves God’s people, yet God should gather to himself a great multitude from other quarters. Small indeed and insignificant is the apparent number of the faithful who care for the truth of God, and who shew any eagerness to learn it, but let not this scantiness move thee. The sons of God shall soon become increased. Many shall investigate, and knowledge shall increase This prophecy shall not always be buried in obscurity; the Lord will at length cause many to embrace it to their own salvation. This event really came to pass. Before Christ’s coming, this doctrine was not esteemed according to its value. The extreme ignorance and grossness of the people is notorious, while their religion was nearly overthrown till God afterwards increased his Church. And at the present time any one who will carefully consider this prediction will experience its utility. This can scarcely be fully expressed in words; for, unless this prophecy had been preserved and laid up like an inestimable treasure, much of our faith would have passed away. This divine assistance affords us strength, and enables us to overcome all the attacks of the world and of the devil.
Prayer Lecture 65
Prayer
Grant, Almighty God, as we have to engage in battle through the whole course of our lives, and our strength is liable to fail in various ways, that we may be supported by thy power and thus persevere unto the end. May we never grow weary, but learn to overcome the whole world, and to look forward to that happy eternity to which thou invitest us. May we never hesitate while Christ thy Son fights for us, in whose hand and power our victory is placed, and may he ever admit us into alliance with himself in that conquest which he has procured for us, until at length he shall gather us at the last day into the enjoyment of that triumph in which he has gone before us. — Amen.
Lecture Sixty Sixth
Lecture Sixty-Sixth.
Daniel 12:5-7
Daniel 12:5-7 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. 5. Et aspexi ego Daniel, et ecce duo alii stantes, unus hac ad ripam fluminis, et unus, id est, alter, illac ad ripam fluminis. 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? 6. Et dixit ad virum qui indutus erat lineis, vestibus subaudiendum est, qui erat supra aquas fluminis, Quousque finis mirabilium? 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 swear by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. 7. Et audivi virum indutum lineis, qui erat supra aquas fluvii, et sustulit dextram suam, et sinistram suam versus coelos, et juravit per viventem in aeternum, quod ad tempus praefixum, tempora praefixa, et dimidium: et ut consumpserint, vel, compleverint, dispersionem, vel, contritionem, manus populi sancti, complebuntur omnia haec.
Daniel here relates his vision of other angels standing on each bank of the river. He alludes to the Tigris which he had previously mentioned, as the vision was offered to him there. He says, One asked the other, How long will it be to the end? He who was asked, swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident in its own period, and men must wait for the time, times, and half a time This is a summary of the passage. When he says he beheld, he commends to our notice the certainty of the vision. Unless he had been attentive, and had applied his mind seriously to these mysteries, his narrative would have failed to produce confidence. But as his mind was completely calm, and he was desirous of receiving the instruction conveyed by God through his angel, not the slightest doubt can be thrown upon what he so faithfully delivers to us. He speaks of angels as if they were men, for the reason previously assigned. He does not imply their being really men, but uses that expression in consequence of their outward appearance, for as they had a human face, they were called men. I do not assert their bodies to be merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon Him our flesh and was truly man, while He was God manifest in flesh. (1 Timothy 3:16.) But this is not true of angels, who received only a temporary body while performing the duties of their office There is no doubt of this assertion, — the name of “men” cannot properly belong to angels, but it suits yew well the human form or likeness which they sometimes wore.
It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from the preceding ages, he adds, — it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them. (Ephesians 3:10.) So wonderfully does God work in his Church, that he causes admiration among the angels in heaven, by leaving many things unknown to them, as Christ testifies concerning the last day. (Matthew 24:36.) This is the reason why the angel uses the interrogation, How long is it to the end of these wonders? God doubtless here urged the angel to inquire into an event veiled in obscurity, for the purpose of waking up our attention. Absurd indeed would it be for us to pass by these things with inattention, when angels themselves display such anxiety by their questions, while they perceive traces of the secret power of God. Unless we are remarkably stupid, this doubt of the angel ought to stir us up to greater diligence and attention. This also is the force of the word פלאות phlaoth, “wonderful things;” for the angel calls everything which he did not understand, wonderful. If the comparison be allowable, how great would be our ingratitude not to give our whole attention to the consideration of these mysteries which angels are compelled to confess to be beyond their grasp! The angel, as if he were astonished, calls those things “wonderful” which were hidden not only from the minds of men, but also from himself and his companions. But the other answers; whence some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be admitted here, who speculates too cunningly, or rather too profanely, when treating the order of angels. But I only state the existence of some difference, because God assigns various duties to certain angels, and he dispenses to each a certain measure of grace and revelation, according to his pleasure. We know there is but one teacher of men and angels, — the Son of God, who is his eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made. He states this angel’s clothing to have been linen garments, implying splendor. Linen garments were then of great value; hence an ornament and decoration is here applied to angels, as God separates them from the common herd of men. Thus Daniel would the more easily comprehend these persons not to be earth-born mortals, but angels clad by God for a short period in the human form.
He says, This angel raised up his hands to heaven Those who consider this action as a symbol of power are mistaken, for without doubt the Prophet intended to manifest the usual method of swearing. They usually raised the right hand, according to the testimony of numerous passages of Scripture. I have raised my hand towards God. (Genesis 14:22.) Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus to raise both hands, as if doubling the oath, is stronger than raising the right hand after the ordinary manner. We must consider then the use of both hands as intended to confirm the oath, as the subject was one of great importance. It follows, for a time, times, and half a time I have stated my objection to the opinion of those who think one year, and two, and a half, to be here intended. I confess the passage ought to be understood of that pollution of the Temple which the Prophet has already treated. History clearly assures us that the Temple was not cleansed till the close of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine here delivered, its meaning is very simple, time means a long period, times, a longer period, and a half means the end or closing period. The sum of the whole is this’ many years must elapse before God fulfills what his Prophet had declared. Time therefore signifies a long period; times, double this period; as if he had said, While the sons of God are kept in suspense so long without obtaining an answer to their petitions, the time will be prolonged, nay, even doubled. We see then that a time does not mean precisely one year, nor do times signify two years, but an indefinite period. With respect to the half of a time, this is added for the comfort of the pious, to prevent their sinking under the delay, because God does not accomplish their desire. Thus they rest patiently until this “time” as well as “the times” pass away. Besides, the issue is set before them by the words half a time, to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period.
He afterwards adds, And in the complement or consumption of the dispersion or contrition of the hand of God’s people, all these things shall be fulfilled: first, the time must pass away, next, the times must be added, then the half time must follow; all these things must arrive at their accomplishment, and when they are thoroughly completed, says he, then will come the contrition of the hand of the holy people The angel again proclaims how the Church of God should be oppressed by many calamities; and thus the whole of this verse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless, and completely losing their spirits, in consequence of their suffering severe and multiplied cares, not for a few months merely, but for a lengthened duration. He uses this phrase, the wearing down of the hand of the holy people — if you please to read it so — metaphorically, meaning, the holy people should be deprived of strength, just as if their hands were completely worn down. Whatever agility men possess is usually shewn in the hands, and they were given to men by God for the special purpose of being extended to all parts of the body, and for executing the ordinary operations of mankind. This metaphor is now very suitable, as the people were so mutilated, as to be deprived of all strength and rigor. This is a slight sketch of the meaning of the clause.
If we read “dispersion” according to the common signification, it will suit very well, since the hand of the holy people should be dispersed; meaning, the Church should be a stranger in the world, and be dispersed throughout it. This was continually fulfilled from that day to the present. How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation For how does the body of the Church now appear to us? how has it appeared throughout all ages? surely it has ever been torn in pieces and dispersed. Hence the angel’s prediction is not in vain, if we adopt the interpretation — the hand of the holy people should be dispersed — but yet the end should be prosperous, as he had previously announced, when treating of its resurrection and final salvation. It now follows:
Daniel 12:8
Daniel 12:8 8. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 8. Et ego audivi, et non intellexi: et dixi, Domine mi, quod postremum horum?
Now Daniel begins to ask questions in accordance with the angel’s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, he heard without understanding By the word “hearing,” he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because they were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he confesses he did not understand Daniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions, which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the seed of Jacob, seek ye me in vain. (Isaiah 45:19.) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was notoriously conferred upon the prophets for the discharge of their office, and yet none of them ever perfectly understood the predictions they delivered. We know, too, what Peter says, They ministered more for our times than for their own. (1 Peter 1:12.) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surprised, then, at Daniel confessing he did not understand, so long as we restrict the words to this single instance. It now follows: —