But go thou thy way until the end be - See Dan 12:4, Dan 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 Dan 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 Dan 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 Jdg 1:3; Isa 57:6; Psa 125:3; Psa 16:5. Gesenius (Lexicon) renders this, "And arise to thy lot in the end of days; i. e., in the Messiah's kingdom." Compare Rev 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 Dan 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 Dan 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," Dan 12:4; "many shall run to and fro, and knowledge shall be increased," Dan 12:4; "the words are closed up and sealed until the time of the end," Dan 12:9; "many shall be made white," Dan 12:1-13 : 10; "the wise shall understand," Dan 12:10; "go thou thy way until the end be," Dan 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, Dan 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.
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