Commentary on Daniel, Chapter 12 · Questions
3. The questions and doubts discussed.
Quest. 1. What time is here meant, and in that time shall Michael stand vp, ver. 1.
1. Some referre it vntounto the last time of world, after that great Antichrist shall hauehave raged against the Church of Christ, which shall continue three yeares and an halfe, Lyran. Perer. Pintus, with other writers of that side: But we hold that to be a dreame, that any such singular Antichrist shall come in the ende of the world: see more c. 11. controv. 2.
2. Bullinger vnderstandeth it of the comming of Christ to iudgement, when there shall be such great tribulation, as neuer was in the world before: and this may seeme as an argument hereof: because afterward v. 2. mention is made of the resurrection: But that is added as a consolation: they which were not temporally deliuered in those troublesome times, yet should be sure to rife vntounto life euerlasting.
3. Some doe expound this prophesie of the persecution in the last times vnderunder the Turke, Melancth. and the Romane Antichrist, as Osiand. Pappus.
4. M. Calvin referreth it to the time of Christs comming in the flesh.
5. M. Iunius in his commentarie interpreteth it of all the time of the gospell, the beginning whereof is in his first comming, and the end in his second.
6. But it is most properly referred to that time, when Antiochus left halfe his armie with Lysias, while he went vntounto Elymais in Persia: for about the same time did Iudas Macchabeus, by the asistance of the great Prince of the Church Michael, which is Christ Iesus, recouer Ierusalem, and purge the Temple, which had beene defiled, 2. Macchab. 10. Iun. in his annot. the reasons why this place is thus to be vnderstood, are these: 1. because the time here spoken of hath relation to the former storie: in that time, that is, the same time wherein the former things should be done: non post multa annorum millia, not after so many thousand of yeares, Pellican. 2. the Angel saith, thy people, the people of the Iewes must be vnderstood, who, and not the Christians among the Gentiles, should be persecuted for religion, H. Br. 3. the euent also confirmeth this exposition: for if Michael the great Prince had not then indeed stood vp for his Church, it had perished.
But thus it is obiected against this interpretation: 1. that Porphyrius in hatred to Christian religion, to obscure the truth hath deuised this sense, Perer. 2. the rest Porphyrius cannot make to hang together; how in Antiochus time some should awake out of the dust: which Porphyrius vnderstandeth of those which were shut vp in caues and rockes, and afterward came out againe, Hierome.
Ans. 1. Though Porphyrie were an enemie to the Christian faith, yet he might in some particular hit vponupon the truth: neither herein is the light obscured, but rather more manifested: and though his hatred were great against the Christian religion, yet this is no impediment to faith, though euerie point of faith be not prooued out of euerie place of Scripture: the article of the comming of Christ to iudgement, is sufficiently prooued out of other places of Scripture, though it be not directly concluded here. Pellican here thus writeth, I giuegive thankes to Hierome, qui tam diligenter adnotauit Phorphyrij expositionem, who hath so diligently noted Porphyrie his exposition, which he holdeth to be most reasonable. 2. though he faile in some one point in his exposition, yet it followeth not, but that he may come neere the truth in the rest.
Quest. 2. Who is vnderstood here to be Michael the great Prince.
1. Some take Michael here for a created Angel, who as he had the protection before of the Iewes vnderunder the lawe, shall afterward protect the people of God vnderunder the Gospel: Anchrist by him shall be destroyed executiue, in execution, by Christ imperatiue, by his commandement and authoritie, Lyran. Perer. Pintus.
2. Bullinger taketh this Michael to be that Arkeangel, which S. Paul speaketh of, 1. Thess. 4. 16. that the Lord shall descend from heauen with a shoot, and with the voice of the Arkeangel.
3. Osiander thinketh that Christ is here called Michael the Arkeangel, in respect of his office; as in the prophesie of Ezekiel he is called Dauid, yet was he not Michael the Arkeangel.
4. M. Calvin leaueth it as indifferent, whether we vnderstand Christ the Mediator, or a created Angel.
5. But that this Michael was none other but Christ, the Prince of the Angels, may be made plaine by these reasons:
1. By the name Michael, which is compounded of these three particles, mi, cha, ell, which signifie, which is as God, noting both the distinction of his person, and the identitie of his nature, that he in power is equall vntounto God: as the Apostle saith of Christ, Phil. 2. 6. who being in the forme of God, thought it no robberie to be equall vntounto God, and Heb. 1. 3. he is said to be the brightnesse of his glorie, and the engraued forme of his person. This annotation of the word is well vrged by Melancthon, vponupon this place, Oecolampad. Iun. in comment, Polanus, M. Br. in Daniel.
2. This Michael is here called shar hagadol, the great Prince: there are principalities and dominions so called both among Angels and men: but this Michael is called prince in the superlatiue and highest degree, and in this respect the Apostle saith, Ephe. 1. 21. that God hath set Christ aboue all principalities and powers, &c. and eueryevery name that is named: And hereunto may be applyed that saying of the Apostle, that Christ is made so much the more excellent then the Angels, as he hath obtained a more excellent name then they, namely, to be called, a great Prince, Iun. this name or title shar hagadol, a great Prince, is translated by the Apostle foreign, an Arkangel, which signifieth the chiefe or Prince of Angels. And though it be there said, 1. Thess. 4. 16. that the Lord shall descend with the voice of an Arkangel, it followeth not that Christ is not that Arkangel, no more then it followeth, because it is said also in the same place, with the trumpet of god, that Christ should not be God. Polan. And the trumpet of God, is the voice of God, as Psal. 47. 6. God is gone vp with triumph, euen the Lord with the sound of a trumpet: God shall then descend in the voice of a trumpet, as in the giuing of the lawe. So is this voice interpreted to be the voice of the Sonne of God, which the dead shall heare and liue, Ioh. 5. 25. Polan. M. Br.
3. Further this is shewed by the office of this Michael, which is to stand for the people of God: whose protector and captaine is Christ Iesus, called therefore, Iosua 5. 15. captaine of the Lords host: which place Iustin. Martyr dialog. cum Tryphon. vnderstandeth of Christ: for who else is captaine of the Lords host, and protector of his Church?
4. This great Prince here mentioned, is the same, who had written vponupon his thigh, the king of Kings, and the Lord of Lords, Apocal. 17. 16. who sate vponupon a white horse, his eyes were as a flame of fire, and the wariers of heauen followed him vponupon white horses: who was called the word of God. This was no other but Christ: for to no other but vntounto him, doe all these glorious titles agree, Oecolampad.
5. This Michael is said to hauehave Angels, Apocal. 12. 17. but the blessed spirits cannot be said to be any others Angels saue Christs, Fulke annot. By these and other reasons it is euident, that this Michael is no other but Christ: see more hereof, c. 10. quest. 22.
But it will be obiected, that Michael is not alwayes taken for Christ, as epist. Iude 9. that Michael the Arkeangel striuing with the deuill about the bodie of Moses, durst not blame him with cursed speaking, but said, the Lord rebuke thee: Answ. Christ so speaketh as the Mediator of his Church, referring all to the glorie of his father: as the like we reade, Zach. 3. 2. where it is said, Iehouah said vntounto Satan, Iehouah rebuke thee Sathan. Polan.
Quest. 3. What time of trouble the Angel here speaketh of.
v. 1. There shall be a time of trouble, such as neuer was since there beganne to be a nation vntounto that same time. 1. This time of trouble, such as neuer was any before, some referre vntounto the last persecution vnderunder Antichrist, whome they suppose shall be one particular man: that whereas the Church hath beene persecuted by fiue seuerall enemies, the Iewes, the Gentiles, by heretikes, schismatikes, and euill liuers: this last persecution shall exceede all other: for both it shall be corporall, in tormenting the bodie, and spirituall, in abrogating the seruice of God, burning the bookes of Scripture, abolishing the vse of the sacraments. Perer. This is true, that there shall be a most grieuous persecution vnderunder Antichrist: but that is not signified here: for the accomplishment of this prophesie must not be deferred so long: and beside, that is but a groundlesse conceit, that Antichrist shall be one particular person.
2. Iunius in his commentarie thinketh this time of such trouble, to be that when Christ was borne: for the Iewes were neuer in any such slauerie, both corporally, beeing diuers waies afflicted, oppressed, and kept vnderunder by the Romanes, and spiritually by the superstitious traditions, and corrupt doctrines of the Scribes and Pharisies: But at that time Christ the Messiah came in great humilitie, he did not then shew himselfe as the great Prince, in triumphing ouer his enemies.
3. M. Calvin vnderstandeth the great persecution of the Christians vnderunder the Romane Empire: but the Angel still speaketh of Daniels people, that is the Iewes, how they should be deliuered: this text then concerneth not the beleeuing Gentiles.
4. Osiander thus interpreteth, haec non de corporalibus afflictionibus, sed de carnificina conscientiarum, &c. these things must not be vnderstood of corporall afflictions, but of the tormenting of the conscience vnderunder the Pope of Rome by his superstitious traditions, whereby mens consciences were snared and entangled: as the doctrine of merits, Purgatorie, and such like: But the Angel speaketh here of such troubles, as should befall the Iewes.
5. Bullinger doth take these for the last times, when Christ at his comming shall iudge the world: whose iudgement shall be more terrible vntounto the wicked, then was either the destruction of the old world by water, or of Sodome by fire: the elect onelyonly shall be deliuered: But the Angel speaketh here of troubles which should fall vponupon the elect, out of the which they should escape: Now the terrors of the last day of iudgement shall not touch the righteous; who shall stand forth, and appeare before Christ with boldnes.
6. These daies of trouble then, are those which came vponupon the Iewes in the time of Antiochus Epiphanes: which are said to be the greatest troubles, that fell vponupon that nation, because their other captiuities in Egypt, and in Chaldea, were but corporall; but this was both corporall, in tormenting their bodies, and spirituall, in foreing them by torments to forsake the law. And whereas before time some particular men were tried for their conscience, as Daniel and the three children, Dan. c. 1. c. 3. yet there was neuer an vniuersall persecution before for religion among the Iewes. H. Br. in Daniel.
But Lyranus obiecteth, so also Pererius and Pintus, that there were greater persecutions before, then this vnderunder Antiochus, both intensive & extensive, in the intending and extending thereof, in the greatnes, and in the continuance: the persecution by Nebuchadnezzer was both greater, for the citie and Temple was destroied, and many carried away captiue, and many slaine: it was also longer, for it continued full 70. yeares.
Contra. It is true, that the captiuitie of Babylon continued longer then this persecution, but it was not greater: for beside, that all these outward calamities, of the sword, captiuitie, spoiling of citie and Temple here concurred, they were generally persecuted for their conscience and religion, which triall they were neuer put vntounto before: so that in this respect, these may be said to be the greatest troubles, which euer that nation had.
4. Quest. What deliuerance the Angel speaketh of, and of whome.
v. 1. At that time shall thy people be deliuered, eueryevery one that shall be written in that booke, &c. 1. Bullinger vnderstandeth this deliuerance not in this life, but at the comming of Christ, which time is called the day of refreshing: But then this clause should be confounded with the next, v. 2. where he speaketh of those that shall rise and awake out of the dust vntounto eternall life: he therefore speaketh of an other deliuerance here.
2. Some referre it to the spirituall deliuerance of the faithfull from the persecution of Antichrist in the end of the world, isti vere salvabuntur de tribulationibus Antichristi, these shall truly be deliuered from the tribulation of Antichrist, Lyran. so Calvine vnderstandeth it of the spirituall victorie and conquest, whereby the faithfull are conquerors euen in the middes of death: Osiander of the spirituall deliuerance of the faithfull from Antichrists superstitions, by the preaching of the Gospel. But Daniel doubted not, but that all the elect should be spiritually deliuered: therefore some other deliuerance is spoken of from those externall troubles.
3. Iunius in his commentarie applieth it to the vocation of the faithfull by Christ, that although many should be called in common to the knowledge of Christ, at his comming; yet the Elect onelyonly should be effectually called vntounto life eternall. But some externall deliuerance is here signified, as the Angel spake before of an outward troublesome time.
4. Iunius in his annotations followeth an other sense: that eueryevery one should be temporally deliuered from those troubles, euen eueryevery one whome it seemed good vntounto God in his immutable decree to preserue: but by the booke here is vnderstood the booke of life, wherein they were written, which were ordained to euerlasting life, not any such knowledge or decree of God for a particular deliuerance.
5. Some giuegive this sense: that all the Elect of the Iewes should by these afflictions be brought vntounto life eternall: God would sanctifie their afflictions vntounto them, that thereby they should be consecrate vntounto God, and so obtaine euerlasting life according ro their election: M. H. Br. But in this sense is excluded the temporall deliuerance, which is promised for the comfort of the people.
6. Pellican doth expound it altogether of their temporall deliuerance, that they which then stood for the law, obtinuerunt claram Deo auxiliante victoriam, obtained a most glorious victorie by the helpe of God: But eueryevery one of the Elect in that time of persecution were not deliuered: and all that temporally escaped, it is hard to say, whether they were all elected.
7. Wherefore both these the spirituall and temporall deliuerance must be ioyned together: that eueryevery one of Gods elect should be deliuered: some both in bodie and soule: if any of the elect were slaine and put to death in that persecution, though their bodie suffered, yet their soule should be deliuered, and afterward in the resurrection, both soule and bodie should be saued: as it followeth v. 2.
5. Quest. Whether all the Iewes shall be called before the comming of Christ.
Because some vnderstand this deliuerance of the people of the Iewes, of their last conuersion and calling in the ende of the world, as Lyran. Perer. it shall not be amisse by the way to touch somewhat of that matter.
1. Theodoret vponupon this place, and Gregor. hom. 12. in Ezech. doe deliuer their opinion, that not all the nation of the Iewes, but onelyonly so many, as shall by the preaching of Henoch and Elias be conuerted to the knowledge of Christ, shall be saued: the rest which shall cleaue vntounto Antichrist, who shall most of all deceiue the Iewes, they shall be damned: as it is said, Apoc. 14. 9. If any man worship the beast, and his image, &c. he shall drinke of the wine of the wrath of God. But 1. if none els of the Iewes shall be called, saue such as shall be conuerted by the preaching of Henoch and Elias, none are like to be called at all: for that is a meere fable of the returne of Henoch and Elias in their owne persons, to preach vntounto the world, as is afterward shewed, Controv. 2. 2. this opinion includeth a contradiction, for if at the comming of Antichrist, whome the Iewes suppose to be their Messiah, he shall most of all seduce them: then is it like that very few of the Iewes shall be conuerted, but rather more hardened, their hoped for Messiah (as they thinke) beeing come.
2. An other opinion is, that vniuersally all the Iewes shall be called, as Chrysostome inferreth vponupon those words, Rom. 11. 13. if the diminishing of them be the riches of the Gentiles, how much more, shall their abundance or fulnesse be: which fulnesse Chrysostome thus expoundeth, quando vniuersi ad fidem accessuri sunt, when all of them shall come vntounto the faith, hom. 19. in epist. ad Romanos.
3. But the safer opinion is, betweene both these, that neither vniuersally the whole nation is like to be called: for in their best times, when as the worship of God most flourished among them, there were many carnall men and vngodly persons among them: neither yet shall so fewe of them be conuerted, because of the generalitie of the Apostles words v. 26. and so all Israel shall be saued: as here in these troublesome times euerie one of the elect was preserued: But it is euident by S. Pauls prophesie of the calling of the whole nation, that the greater part shall be conuerted and beleeue: so that the other part of those which shall remaine in their blindnesse and hardnesse of heart still, shall be but small in respect of the other: And thus the Scripture vseth to take (all) for the most and greatest part. Now that there shall be before the comming of Christ, such a generall calling of the Iewes, the Apostle prooueth out of Isay, 59. 20. the deliuerer shall come out of Zion, and shall turne vngodlinesse from Iakob: this prophesie is not yet fulfilled, for though some of the Iewes in euerie age hauehave beene called, yet the nation hath remained in vnbeleefe still. Perer.
Quest. 6. What kind of booke Daniel here speaketh of.
1. Theodoret taketh this booke for the knowledge of God: but there is great difference betweene Gods prescience, and the decree of predestination: the one is an act of his all-seeing knowledge, the other of his will: as the Apostle saith, Rom. 8. 29. those whom he knewe before, he also predestinate to be made like the image of his sonne.
2. Iunius seemeth to vnderstand it of Gods immutable decree concerning their preseruation from those troubles: but this booke is else where called the booke of life, that is, of eternall life, not in respect of any temporall deliuerance in this life.
3. Osiander by this booke meaneth the preaching of the gospell: so also Pappus of the booke of the Scriptures: that euerie one which beleeueth them shal be saued and deliuered: other secret booke of Gods decree, Pappus acknowledgeth none, non fingendi sunt aliqui occulti libri, qui nomina saluandorum conteneant, we must not imagine, that there are any secret bookes which doe containe the names of such as should be saued: But this is a verie corrupt opinion. 1. though God neede not any materiall books, yet that he hath set downe in his euerlasting decree the number of such as shall be saued, and that whosoeuer is not so written in that booke, that is appointed of God vntounto saluation, shall be damned, it is euident out of Scripture: as S. Paul speaketh of certaine his fellowe labourers, Philip. 4. 3. whose names are in the booke of life: and Apocal. 20. 15. Whosoeuer was not found written in the booke of life, was cast into the lake of fire. 2. And that this is in an other booke beside the booke of the Scriptures, is also euident: for neither in the Scriptures is any mans particular election set downe: and the Scriptures are offred vntounto all, both the elect, and not elect: but in the booke of life onelyonly are the elect written.
4. Euthymius in Psal. 68. & 138. saith, that there is a threefold booke of the diuine knowledge, vnus est vniuersalis, &c. one is a generall or vniuersall booke, wherein all both righteous and sinners are witten, which come into this world: of which booke speaketh the Prophet Dauid, Ps. 139. 16. in thy booke were all things written: there is another booke magis privatus, more private, wherein the righteous onelyonly are written: whereof the Prophet Dauid speaketh, 69. 28. Let them be put out of the booke of life, neither let them be written with the righteous: the third booke is that, wherein the sinners onelyonly are written, as Dan. 7. 10. the iudgement was set, and the bookes were opened. This tripartite diuision may safely be receiued, sauing that the sinners are not said to be written in any booke, but not to be written: as Apoc. 17. 8. Whose names are not written in the booke of life from the foundation of the world: these bookes here opened, are bookes of eueryevery ones conscience, wherein all mens workes both good and bad are written: which bookes are diuers from the booke of life, Apoc. 20. 15. See more hereof c. 7. qu. 36.
5. This booke then here mentioned is Gods immutable decree of predestination, whereby they are ordained vntounto euerlasting saluation, whom the lord hath freely elected in Christ: Lyranus saith well, that this booke is conscriptio electorum in mente diuina, the writing of the elect in the diuine minde or knowledge. God needeth not any materiall booke: but this is a figuratiue phrase taken from the custome of men, who vse to write into a booke all that are made free of a citie or corporation: as Augustine saith, non liber iste Deum commemorat, ne obliuione fallatur, this booke serueth not to put God in minde, least he should be deceiued through forgetfulnesse: but this booke is, ipsa Dei praescientia, &c. the prescience of God concerning the elect, which cannot be deceiued, lib. 20. de ciuitat. Dei, c. 15. So also Euthymius, liber Dei est summa eius scientia, scriptura perpetua memoria, the booke of God is his high knowledge, and the writing is his perpetuall memorie, in Psal. 68.
Sometime it is called the booke of God, simply without any addition, foreign, because of the excellencie, as in this place: sometime the booke of life, Philip. 4. 3. and the booke of the liuing, Psal. 69. 29. the booke which god hath written, Exod. 32. the booke of heauen, as Luk. 10. 20. your names are written in heauen: and in the Reuelation, the lambes booke of life, c. 21. 27. It is also called the writing or catalogue of the house of Israel, Ezech. 13. 9. So three things are obserued out of these places concerning this booke. 1. that God is the writer. 2. that the faithfull onelyonly are there written. 3. that it is the Lambes booke: all there written shall be brought by the Lambe vntounto euerlasting life.
Quest. 7. Why this mysterie of the resurrection is here reuealed plainely to Daniel.
1. True it is, that the mysterie of the resurrection was shadowed forth, and yet darkely in the lawe: for the translation of Henoch, was an euident proofe thereof: and our blessed Sauiour inferreth as much, because the Lord is said in the Lawe, to be the God of Abraham, Izaak▪ and Iacob, he is not the God of the dead, but of the liuing: by which necessarie collection, Christ prooueth the resurrection of the dead against the Sadduces, Matth. 22. The Apostle also Hebr. 12. 13. sheweth that these mysteries were knowne to the Fathers, because they confessed themselues to be strangers and pilgrimes in the earth: for they that say such things, declare plainely that they seeke a countrey. 2. But these deepe mysteries were but obscurely opened in former times to the Israelites, the reasons whereof the Hebrewes yeeld to be these two specially: 1. because in Moses time, when the lawe was giuen, there were many which did not beleeue that God created the world and gouerned the same by his prouidence; and if Moses had spoken vntounto them of the higher misteries, they in their weakenesse not being able to receiue such mysticall doctrines, would hauehave reiected them as fables. 2. beside then the people were fedde and allured with temporall promises, for as yet they had hope of such things, to enioy great externall happinesse in the land of Canaan: But now when all hope of temporall blessings is cut off, and that euen in the land of Canaan such troublesome times are foreshewed to come vponupon them, now it was verie seasonable, to comfort them with the hope of eternall life, H. Br. in Daniel.
Quest. 8: Of the coherence of this comfortable mention made of the resurrection with the former prophesie.
1. Porphyrius and Polychronius, continuing their interpretation of this prophesie concerning Antiochus, by those that sleepe in the dust, vnderstand such as fledde into the rockes and caues in the persecution of Antiochus: and after the citie was recouered they returned againe as out of their sepulchers: And by the writing in the book, they meane such as faithfully stood in the defence of the lawe: this exposition also followeth Pellican.
But Theodoret confuteth this interpretation by two sufficient reasons. 1. they which fled away, and hid themselues in the caues, were all faithful men, they fledde because they would not be forced to forsake the lawe: but these that awake out of the dust, arise some to life, some vntounto shame: so it would follow in their sense, eosdem fuisse pios & impios, that the same men were both godly and vngodly. 2. these doe rise vp to eternall life: but they which so returned from their dennes and caues died againe. 3. wherefore though hitherto Porphyrie hath followed the sense of this prophesie well in applying it vntounto Antiochus, yet here he faileth. 4. But it is no maruell that he beeing an enemie to the Christian faith, doth obscure by his gloases so cleare a place for the resurrection of the dead: it may seeme strange that Pellican a Christian interpreter, should approoue that sense: This was the heresie of Philetus and Hymeneus, which said that the resurrection was past alreadie, 2. Timath. 2. 17. as Porphyrie here affirmeth the same, vnderstanding this so euident a place for the resurrection, metaphorically.
2. Some thinke that mention is made here of the resurrection, because it shall followe immediately after those troublesome times before spoken of: of this opinion are all they which doe applie the times of trouble before spoken of, to the last persecution vnderunder Antichrist, as Lyranus, Perer. Pintus, with the rest of that side: likewise Melancthon statim post haec certamina fiet resurrectio mortuorum, streight after these combates shall be the resurrection of the dead: so also Osiander, huic postremae reformationi Ecclesiae sinis mundi imminet, streight after this last reformation of the Church, the ende of the world shall be at hand: But it is at large shewed before, quest. 3. that the times of trouble before spoken of, were those which fell out vnderunder Antiochus Epiphanes.
3. Iunius in his commentarie maketh this to be the coherence: that the Angel hauing spoken of the first comming of Christ before, doth now ioyne thereunto his second comming, declared by the effects, the resurrection of the dead: so also M. Calvin: But it hath beene shewed before likewise, that Christs first comming in the flesh is not here intended by the Angel.
4. This then is the reason of the connexion: that whereas before the Angel spake of the deliuerance of the people of God, so many as were written in the booke of life: because many of the Saints should be put to death, the Angel addeth an other comfort, that they should rest in the hope of the resurrection, Polan. And that place Heb. 11. 35. may serue fitly to expound this: some were racked, and would not be deliuered, that they might receiue a better resurrection: this also is further shewed by the example of such as suffred then, how they comforted themselues in the hope of the resurrection: as Razis when he pulled out his owne bowels (which act of his cannot be commended) called vponupon the Lord of life and spirit, that he would restore them againe vntounto him, 2. Macchab. 14. 46.
Quest. 9. Why it is said, many of them that sleepe, &c. shall awake, and not all.
1. Lyranus thinketh the reason to be this, because of infants which shall rise againe; but they cannot be said properly to awake; because they shal neither hauehave sensum poenae, vel gloria, sense of paine or of glorie: But this is an idle conceit: for in the resurrection our bodies shall rise in perfection: corruption shall put on incorruption, 1. Cor 15. 53. then if our bodie shall rise perfect and incorruptible, they shall hauehave perfect sense, and other qualities of the bodie.
2. Some thinke it is said many, and not all, in respect of the wicked, of whom it is said, non resurgent impij in iudicio, Psal. 1. the wicked shall not rise in iudgement: because they shall not rise vntounto life, Pintus. But the vulgar Latine translateth not that place well, the true reading is, non consistent in iudicio, the wicked shall not stand in iudgement. And againe in this place, the wicked are a part of this many, some shall awake vntounto shame.
3. Wherefore these answeares may better serue: 1. Augustine saith, ponit aliquando scriptura pro omnibus vocabulum (multis.) the Scripture putteth sometime for (all) this word many: and he giueth instance of Abraham, of whom the Lord saith in one place, I hauehave made thee a father of many nations, Gen. 17. and yet in another he saith, in thy seede shall all nations be blessed, Gen. 22. But this example is not so fit, for in the one place the Lord speaketh of Abrahams carnall generation, in the other of his spirituall seede, namely Christ, in whom all the nations of the world should be blessed: that other instance giuen by Theodoret is more to the purpose, Rom. 5. 18. by the offence of one, the fault came on all men to condemnation: and after in the next verse following, the Apostle saith, by one mans disobedience many were made sinners. Here it is euident that many is taken for all. 2. An other answer is, that many are saide to rise, because all indeede shall not rise againe, because all shall not sleepe, but they shall all be changed, 1. Cor. 15. 51. Bulling. Vatab. and againe in another place the Apostle saith; we which liue, and are remayning in the comming of the Lord, shall not preuent those which sleepe, Osiander. 3. And otherwise it may be yet answered, that this word rabbim, many, as it appeareth by the accent Zakeph ghadol, is taken distributiuely; that many should awake vntounto life, and many vntounto shame, Iun. in commentar. Polan.
Quest. 10. A description of the resurrection of both good and bad, vers. 2.
The resurrection of the dead is here described▪ 1. in generall, that many that sleepe in the dust of the earth shall awake. 2. the particular euents are shewed, that some shall awake vntounto life, some vntounto shame.
In the first part. 1. in that they are said to sleepe, the beeing and remaining of the soule after death is signified: as the soule liueth when the bodie is layd a sleepe. 2. and by this phrase is also noted, the naturall affection which the soule hath to the bodie, that although they be sundred and separated a while by death, yet they both make but one man, as the soule and bodie are vnited together in naturall sleepe: for the vnion of the soule and bodie is essentiall, but the dissolution by death is accidentall, by reason of sinne, and therefore cannot hinder for euer the naturall and essentiall vnion, Iun. 3. in that mention is made of the dust of the earth, it putteth vsus in minde of the first creation of man, which was out of the dust of the earth; out of the which the Lord shall raise our bodies againe, Bulling.
Secondly, in that both good and bad are raised▪ 1. we must consider that all are raised both the one and the other, by the power of Christ in common: but the righteous are raised vntounto life, by the peculiar operation of Christ as he is the head of the faithfull. 2. the wicked also shall be awaked vp vntounto a kind of life, for they shall neuer die, but liue in continuall torment: but eternall life is to be considered two wayes, simply and essentially in respect of the creature it selfe, as it liueth by the power of the creator; so the wicked shall liue: and in respect of the habite and affection which the creature hath vntounto God, the author of life; and so the faithfull onelyonly shall liue for euer. So euerlasting death is not so called essentially, which consisteth in the finall dissolution of humane nature: but foreign, habitually and respectiuely, because though they liue, they hauehave no communion with the life of grace, Iun. in commentar. 3. they shall awake to shame and contempt, not as the vulgar Latine, that they may see alwaies, for the word is deraon, which signifieth contempt, loathsomenesse, as it is taken, Isay. 66. 24. they shall goe forth, and looke vponupon the carkases of those, which hauehave transgressed, &c. and they shall be an abhorring to all flesh: like as a stinking carkase is abhorred of all; so the wicked then shall be an abomination to God, to Angels and men.
Quest. 11. Of the great glorie, which shall be giuen vntounto those which instruct others to saluation, v. 3.
v. 3. They that cause (others) to vnderstand, (that is, teach others) shall shine as the brightnesse of the firmament: and they that iustifie many, shall shine as the starres. These words are diuersely expounded: whereas here a reward is promised, and they are described also to whom this reward shall be giuen:
1. Some doe make the first and the second clause all one in sense, but set forth with varietie of words: as Pererius thinketh that both the same excellencie of glorie is set forth by the brightnesse of the heauens and of the starres: and they are the same, which first are said to be wise and vnderstanding, and afterward, to iustifie many: But it is not like, that in this prophetiall narration, beeing so concise and compendious, there should be such a multiplying of words, without insinuation of some further sense.
2. An other sort doe make a difference both in the reward, and in them which shall obtaine it: and here 1. by the wise hearted or vnderstanding, Carthusianus thinketh to be meant those onelyonly, which are sanctified by the spirit of grace, neither hauing gifts, nor calling to teach others: and they onelyonly shall be like the brightnesse of the firmament: but they which iustifie others by their doctrine, and bring them vntounto Christ, shall shine as the starres: which are the brighter parts of the firmament: this sense also followe Osiander, and Pappus, that doe conclude from hence the diuerse degrees of glorie in the kingdome of heauen. 2. Some contrariwise, by the first vnderstand those which are teachers of others, by the second, those that are onelyonly righteous in themselues: so Lyranus, and the interlinearie glosse, & before them Theodoret following the Septuag. who read, and many iust, whereas it is in the originall, matzedike harabbim, iustifying many: and these make the brightnesse of the firmament a greater degree of glorie, then the light of the starres.
3. Some doe distinguish here the persons which shall be rewarded, but take the similitude expressing the reward, the bright heauens and the starres to expresse the same thing, the great glorie of the next life: the righteous are likened for their great glorie vntounto the cleare azure skie in the day, and to the bright shining starres in the night: But here also, 1. Some by the first vnderstand such as teach and instruct others, as preachers and ministers; by the other that iustifie, such as by discipline and good order are the meanes of the saluation of others, as godly magistrates, Parents, Schoole-masters, Bullinger. 2. some by the first doe vnderstand the faithfull, by the second ministers and teachers, Calv. Genevens.
4. Some distinguish not the persons, but diuerse parts of their office, for they are said to teach, or cause others to vnderstand (for the word is maschill in hiphil) which signifieth to cause to vnderstand, in respect of the administration of their office: in setting forth the truth, and making them to vnderstand it: and they are said to iustifie others in regard of the worke and effect, because by their ministerie faith is wrought in them, whereby they are iustified, Iun. in commentar.
5. But Polanus doth more fitly apply this text vntounto martyrs (for to their consolation this is specially ministred that should suffer in those troublesome times vnderunder Antiochus.) And them he maketh of two sorts: some that by the constant confession of the truth, and suffering for the same, therein by their example did teach others: and some beside their constant suffering, had by their godly instructions also edified many: and this commeth neerest vntounto the true sense, because as is said, this consolation is specially intended for the comfort of the holy martyrs: Now further although in this verse, the diuerse degrees of glorie are not described: yet in comparing it with the former verse, the diuersitie is expressed: for all the faithfull and righteous, as is before said, shall rise vntounto life: but among these faithfull, these holy teachers, and instructors of others, shall shine as the cleare heauens, and as the bright stars.
Quest. 12. How the faithfull teachers are said to iustifie others.
That this may be the better vnderstood, we must consider the causes of our iustification, which are these. 1. the efficient and principall cause is God himselfe, Rom. 8. 33. it is God that iustifieth, who shall condemne? and the moouing cause was onelyonly the merciemercy and louelove of God toward vsus, 1. Iohn. 4. 10. herein is louelove, not that we loued God, but he loued vsus.
2. The materiall and meritorious cause is the perfect obedience of Christ, which was either actiue or passiue, actiue either the originall and natiue righteousnesse of Christ, who knewe no sinne, he was without all spot: or his actuall obedience through his life in keeping the whole lawe, and the commandements of God for vsus: so that which was impossible to the lawe in vsus, was fulfilled in Christ, as the Apostle sheweth, Rom. 8. 2. his passiue obedience was in suffring the most ignominious death of the crosse for vsus, Philip. 2. 8. he became obedient vntounto death, euen the death of the crosse: and so did beare the curse of the law which was due vntounto vsus, Galat. 3. 13.
3. The instrumentall cause on Gods behalfe is the preaching of the Gospell, whereby faith is wrought in vsus: for faith commeth by hearing, Rom. 10. 17. on our behalfe the instrument of our iustification is faith, whereby we apprehend the righteousnesse of Christ.
4. The ministring and vnderunder working or helping causes, are the teachers and preachers, who are as ministeriall causes of our iustification, in setting forth the gospel of Christ, and declaring the way vntounto saluation: in which respect they are said to iustifie: And in this sense also they are said to saue others: as S. Paul thus writeth to Timothie, 1. epist. c. 4. 16. take heede vntounto thy selfe and vntounto doctrine, &c. for in doing this thou shalt saue thy selfe, and them that heare thee: so also S. Iames saith, 5. 20. he that conuerteth a sinner, shall saue a soule from death, &c.
Quest. 13. Why Daniel is commanded to seale the booke, and what is the meaning thereof.
1. Some giuegive this sense, praecepit vt involuat sermones, & signet librum, vt legant plurimi, he biddeth, that he should fould vp this prophesie in darke speech, and signe the booke, that many may read it, and seeke the truth of the historie, Hierome. But not onelyonly the speach is folded vp, but the booke was also kept secret: because if it had come to the hands of the prophane sort, they would hauehave made a scorne of it.
2. Seale it vp as a perfect and absolute prophesie, cui nihil sit amplius adijciendum, to the which nothing is to be added, Bullinger. But S. Iohn is bid, that he should not seale vp the prophesie of the Reuelation, c. 22. 10. and yet it was perfect, nothing was to be added thereto, v. 18. 19. this then is not the meaning.
3. Some say he is bid to seale it vp, because it should not be accomplished till toward the ende of the world: and till this prophesie beganne to take effect, it should not be vnderstood, Pap. But this prophesie was fulfilled before the first comming of Christ, it was not therefore sealed vp to that ende.
4. Wherefore by sealing vp the booke of this prophesie, 1. it is insinuated, that he should commit it to writing, consigna librum, make a booke. 2. efferas aenigmatice, he must set forth this prophesie in obscure tearmes and words, Vatab. As Daniel vseth many strange words and phrases in this prophesie: as c. 8. 3. Palmon…, c. 11. 38. Mauzzim, v. 45. aphadno, M. Brought. 3. maneat apud te instar theasauri, let it remaine, and lay it vp with thee as a treasure: though others make small account of it, yet doe thou keepe it as a treasure for the Church in time to come, Calvin. 4. seale it vp, impart it not generally to all: ne si in manibus prostaret omnium, ludibrio esset, least if it should come to euerie ones hands, it might be made but a laughing game by the prophane and wicked, Iun. in commentar. so also Lyranus, divina secreta non sunt omnibus reuelanda, the diuine secrets must not be reuealed vntounto all: As our Blessed Sauiour faith. Matth. 7. giuegive not that which is holy vntounto dogges: so our Sauiour spake vntounto others in parables, but vntounto his disciples he expounded them apart: as here these mysteries are reuealed vntounto Daniel, though they must be as a sealed book vntounto others. And hereof two reasons may be yeelded, vt maligni non habeant materiam deridendi, & studiosi materiam se exercendi, that both the euill and malicious should hauehave no matter to laugh at, and the studious might hauehave matter wherein to exercise themselues.
5. And further the sealing vp sheweth, that there were many yeares yet to come before this prophesie should be fulfilled: for it was 300. yeares from this time, vntounto Antiochus: and for the same reason Iohn is bid not to seale vp that prophesie, because some part thereof was presently to take place, Apocal. 22. 10. see before c. 8. quest. 36.
Quest. 14. Vntill the time defined or appointed, v. 4. what time this was here limited.
1. Some vnderstand the ende of the world, when these things should be fulfilled, Bulling. Osiand. and so Pagnin readeth, vsque ad tempus finis, vntounto the time of the ende: But it hath beene shewed before that this prophesie contained in the 11. chapter, was fulfilled in the dayes of Antiochus, and much of it before. 2. Some vnderstand the time of Christs comming, who opened the seales of the booke, Apocal. 5. and reuealed the mysteries which were hid before: whereof this was a signe, that in his passion the vaile of the Temple was rent: Christ tooke away the vaile and the couering, which hid from vsus the mysteries and high things of God: so Theodoret, Pintus, Pererius: But in this sense Christ opened not onelyonly the secrets of this prophesie, but of all other in the old Testament. 3. he meaneth then the time, which was appointed of God when this prophesie should be fulfilled: as Calvin, Deus probabit ipso euentu se non frustra locutum, &c. God shall prooue by the euent that he hath not foreshewed these things in vaine; & est hic terminus non vnus, sed multiplex, and this tearme was not one, but diuerse: as the prophesies of this booke are diuerse, and so were to hauehave their diuerse times of fulfilling, Iun. So in the time of the Macchabees, when diuerse of these things were fulfilled, the Iewes did then beginne to looke into this prophesie, as the storie of the Macchabees sheweth, M. Br. And at the comming of Christ, there was great expectation of the fulfilling of that prophesie, Dan. 9.
Quest. 15. Of these words, many shall runne thorough, and knowledge shall be encreased.
1. Bullinger thus interpreteth, that toward the end of the world, men shall runne to and fro, beeing certaine of nothing, but distracted in opinion, varijs se adiungent sectis, they shall ioyne themselues vntounto diuerse sects: but the last words, knowledge shall be multiplied, are against this sense, for where such vncertaintie is, there knowledge cannot be encreased.
2. Some reade thus: oberrabunt multi, many shall goe to and fro to get knowledge, Vat. Genevens. B. but knowledge is not had by wandring from place to place: that sheweth rather ignorance, Amos. 8. 12.
3. Some expound thus, many shall runne thorough this booke, and they shall diuersely expound it: Lyran. gloss. Hugo. because the Scripture admitteth diuerse senses, Perer. But thus opinions are multiplied, not knowledge.
4. Hierome well by running thorough vnderstandeth the diligent perusing of this book: that though now it were not regarded, yet many in time to come should giuegive their minde vntounto it: so also Iun. Polan. and so M. Calvin expoundeth the word shuth, investigabunt, they shall search: multi se ad scripta tua legenda conferent, many shall settle themselues to read thy writings, Osiand. And withall here is signified, that Deus sibi multos discipulos colliget, God shall raise vp vntounto him many disciples, Calvin. So that in the great persecution vnderunder Antiochus, many shall be found faithfull, who shall cleaue vntounto this prophesie, Polanus.
16. Quest. What two they were, whome Daniel saw by the brinke of the riuer, v. 5.
1. This is not a new vision, as Bullinger maketh it in number the fift, so also Oecolampad. but it is the same vision continued: as both the circumstance of the place sheweth, it was by the same riuer Tigris, mentioned before c. 10. 5. and of the person, the man clothed in linen before also described: and the question demanded is concerning the continuance of those wonders and strange things before spoken of.
2. These two Angels Hierome thinketh to hauehave beene the one the Angel that stood for Persia, the other that was President of Grecia, which did hinder the deliuerance of the Hebrewes: But it is euident, that these Angels stand for the people of God: for as affected with the troubles which here are prophesied to come vponupon Gods people, they desire to know the time of the beginning and ende of them.
3. Oecolampadius thinketh, that here were not three in all▪ but one more came vntounto him that had talked with Daniel all this while: and they are said to be two other, because alio modo, &c. they appeared in an other manner: But it is euident by their site and standing, that they were three: for two stood by the brinke of the riuer, one on the one side, and one on the other, and the third was vponupon the waters.
4. R. Levi thinketh that one of these two was Gabriel: but Gabriel was he, which had this communication with Daniel all this while, and now two other appeare: they had not beene other two, if there had beene but one beside Gabriel. Polan.
5. Hyppolitus by these two Angels standing by the brinke of the riuer, vnderstandeth the law and the Prophets: but Daniel saw some reall thing, for he saith, I Daniel looked. Pererius out of Hierome by these two Angels standing vponupon the riuers banke, interpreteth the flourishing and standing of the Persian and Greeke Monarchie: and by the third vponupon the waters of the riuer, the troublesome state of the Church: for so in Scripture afflictions are signified by waters. But hereby rather is signified, in that the Angels stand on this side and on that side, the readie administration of the Angels, which are alwaies at hand to expedite the commandement of God. Polan.
17. Quest. Who it was that inquired of the man that was clothed in linen, v. 6.
1. The Latine translator readeth, & dixi, and I said, referring it to Daniel: but in the originall the word is vaiomer, and he said, in the third person: not Daniel, but one of the Angels.
2. Some Greeke copies read in the plurall, and they said: but in the originall it is in the singular, and he said: one Angel might aske in the name of the other. Oecolampad.
3. Like vntounto this place is that in the Revelation, where the soules vnderunder the altar, that is, which yet were not glorified with their bodies, did aske the like question, which the Angels doe here, How long, Lord, holy and true, doest thou not iudge and auenge our blood, &c. Rev. 6. 10.
18. Quest. Who the man was clothed in linen, of whome the question was asked.
1. The most generall and receiued opinion here is, that this third Angel of whome the question is asked, was Gabriel: Lyran. Pint. Perer. Bulling. with others: But how could one Angel aske and learne of an other? seeing they are all ministring spirits, and doe all fetch their light and knowledge from the same fountaine Christ Iesus the reuealer of secrets. M. Calvin here answereth, Est aliquod discrimen inter Angelos, sed non perpetuum, that there is some difference betweene the Angels, but not perpetuall, onelyonly for a time: his meaning is, that God may at some time giuegive greater illumination to one Angel then to an other, and so one Angel may receiue direction of an other. But the Angels rather receiue their direction from Christ, who is that Palmoni, one that hath secrets in account, and number: of whome an Angel likewise enquireth, c. 8. 13.
2. Pintus thinketh that these three Angels doe signifie the Trinitie, the two Angels that stood by the riuer, represent the Father and the holy…Ghost, and the third vponupon the waters the Sonne of God: as the three Angels which appeared to Abraham, Gen. 18. did likewise represent the Trinitie. But 1. in that one of the two Angels asketh of the third as his superiour, they can not signifie the Trinitie, for this would argue an inequalitie in those most glorious persons. 2. One of those three, which appeared to Abraham, was Christ himselfe, whome Abraham there praieth vntounto, and calleth him Iehovah: the other two were indeede ministring Angels, which afterward went to Sodome, and were receiued into Lots house.
3. But this man which was cloathed in linen, was none other then Christ himselfe: 1. because he is the same, which so appeared before, c. 10. 4. which was Christ, as in that place hath beene shewed. 2. he is the reuealer of secrets, and of him the Angel asked the like question before, c. 8. 13. 3. this vision is interpreted by the like, Apoc. 10. 1. where a mightie Angel came downe from heauen, with a rainbow about his head, and his face was as the Sunne, he stood vponupon the land and the Sea, signifying his power ouer both, and lift vp his hand to heauen; as this Angel here standeth vponupon the waters, and lifteth vp both his hands to heauen: but that great Angel was Christ: the similitude of the vision argueth the identitie of the same person. 4. and beside his standing vponupon the water doth signifie, quod olim super Iordanem testimonium accepturus, that in time to come he should receiue testimonie from heauen vponupon the waters of Iordan.
But it will be obiected, that this was not Christ, because he lifteth vp his hand, and sweareth by God: but he that one sweareth by, is greater. Answ. 1. Christ appearing as a man, is here to be considered both as God and man, and so as man is inferiour vntounto God, and sweareth by a greater. 2. or rather Christ as God sweareth by himselfe, as one euerliuing God with his father, but a distinct person: so that this oath is the same in effect with that, Deut. 32. 40. I lift vp my hand to heauen, and sweare for euer: sic vides quod iurat per seipsum, &c. so you see that he sweareth by himselfe, touching the heauens with his hand, and setting his feete vponupon the water and land, shewing his dominion therein: Oecolampad.
And in that he lifteth vp both his hands, whereas vsually in taking an oath one hand is lifted vp, Gen. 14. 22. Deut. 32. 40. hoc ad plenissimam pertinet rerum confirmationem, this is for the more full confirmation of these things, Bulling. & voluit hoc modo exponere rei magnitudinem, he would hereby shewe the greatnesse of this thing, Calvin. And because, an Angel stood vponupon each side of his hands, he lifteth them both vp, that each of them might hauehave a signe of the certaintie of this thing, Iun. Polan.
Quest. 19. What is meant by a time, two times, and an halfe. v. 7.
Some doe take this for an vncertaine and indefinite time: Some for a certaine and limited tearme: and of both sorts there are sundrie opinions.
Of the first sort: 1. some doe thinke, that the time of the afflictions of the people of God, certissimum esse apud Deum, sed nobis incognitum, is certaine with God, but to vsus vnknowne, Bulling. B. so that the meaning is no more but this, these things shall most certainely come to passe, but whether, post modica, vel multa temporis intervalla, after a long or short time, it is not knowne to vsus: Bulling.
2. Some because the time is here halued, doe thinke, that thereby is signified, modicum tempus, a short time, a little while: and doe expound it by that place, Apoc. 6. 11. They should rest for a little season, vntill their fellow seruants, &c. were fulfilled. Oecolampad. Pappus.
3. But some contrariwise here vnderstand a long time, tempus hic ponitur pro longo tractu, tempora, pro longiore tractu, here (time) is put for a long tract or continuance, (times) for a longer. M. Calv. Genevens.
Now all these opinions are confuted by these reasons. 1. because the same phrase of a time, two times, and a part of time, are taken before, c. 7. 25. for a certaine and definite tearme, therefore it is like to be so taken here. 2. this time is diuided, a part of time, therefore it is a certaine and definite number: for that which is vncertaine and indefinite vseth not to be deuided into parts. 3. And what comfort had there beene in this prescription and naming of time, if there were giuen no certaine direction, how long this troublesome time should continue.
4. Of the second sort: some take this for a certaine number of yeares, whereof some vnderstand by daies yeares, some so many daies literally: by a time, two times, and an halfe, which make yeares three, and an halfe or a part, that is, daies 1225. or thereabout, are signified so many yeares 1200. and odde: which Melancthon beginneth from Daniels time, whereof 600. yeares were expired vntounto Christ, and about 600. yeares after the sect of the Mahumentans did spring in the East, and religion beganne to be corrupted in the West, by the Bishops of Rome.
5. Osiander beginneth this tearme, where Melancthon endeth it, and continueth it vntounto the destruction of the Romane Antichrist, and of his tyrannicall kingdome: But all these things here must be accomplished, while the Church of the Iewes yet continued, which are here called the holy people.
6. They which vnderstand by a time, two times, and an halfe, a yeare, two yeares, and an halfe (as indeede they signifie, as c. 4. seuen times during the humiliation of Nebuchadnezzer, are vnderstood to be feuen yeares) some doe referre it vntounto the time of Antichrists tyrannie, who shall rage again…t the Church of Christ three yeares and an halfe, as Christ preached three yeares and an halfe, Hierome, Lyran. Hugo. Pintus, with others. But they thinke that their Antichrist shall beare sway longer in the whole: yet the heate of his most cruell and outragious persecution shall continue but 3. yeares and an halfe. But this interpretation is refused vponupon the former reason, because this prophesie concerned the holy people of God, that then was: and beside, that imagination of some one singular person to rise vp to be Antichrist, is but a fabulous and phantasticall conceit, as is before shewed, c. 11. Controv. 2.
7. This time then here prescribed and limited, precisely signifieth three yeares, and an halfe, or rather part of time: for so long continued the desolation of the Sanctuarie vnderunder Antiochus: which beganne in the 145. yeare, the 15. day of the monethmonth Casteu, 1. Macchab. 1. 57. and ended in the 148. yeare on the 25. day of the same monethmonth, 1. Macchab. 4. 52. so that the euent of the historie doth very fitly explane this prophesie, Iun. Polan.
But against this exposition, which Porphyrius also did hit vponupon, Hierome thus obiecteth: 1. if the time, two times, and an halfe, that is, three yeares and an halfe, must be referred vntounto Antiochus, whereof mention is made before, c. 7. 25. then that which followeth also in the same place, v. 27. The kingdome vnderunder the whole heauen shall be giuen vntounto the holy people of the most high, &c. and all Princes shall serue him, must be applied either to Antiochus, or to the people of the Iewes: which is manifestly false. 2. the defolation of the Temple continued but three yeares, as Iosephus writeth, l. 12. c. 10. but this tearme is of three yeares and an halfe. 3. Lyranus obiecteth, that the persecution vnderunder Antiochus continued sixe yeares, from the yeare 143. 1. Macch. 1. 21. to the yeare 148. 1. Macch. 4. 52.
Answ. 1. There is no consequent, that those words which follow should be either vnderstood of Antiochus, or of the Iewes, who neuer ruled ouer the whole world: for there the Prophet sheweth the destruction and ruine of the tyrannie of Antiochus, by Christ,See in the Appendix …. 1. argum. …. answ. 2. to whome raigning spiritually in his Church (there called the holy people) the kingdome should be giuen ouer the whole earth. 2. The word chatzi, signifieth not onelyonly the halfe, but the part of a thing: as the same is expressed by an other word pelag, c. 7. 25. which signifieth a diuision: and so indeede the desolation of the Temple continued iust 3. yeares, and a part of a yeare, namely tenne daies, as is before shewed: therefore Iosephus is deceiued, which maketh account but of three yeares: for there were tenne daies aboue. 3. The persecution vnderunder Antiochus was either of the citie, with spoiling also and robbing onelyonly of the Temple, or in laying wast the Sanctuarie, and causing the daily oblation to cease: the first continued aboue sixe yeares, euen 2300. daies, as is prophesied c. 8. 14. but the other endured onelyonly three yeares and ten daies: so these diuers persecutions, had their diuers tearmes: and both may well stand together.
Some thinke that this tearme of 3. yeares and an halfe, sheweth the tearme of Christs persecution in the daies of his flesh, which was iust so many yeares: M. Br. this prophesie may hauehave such an analogicall application; but the historicall accomplishment was vnderunder Antiochus, as hath beene sufficiently prooued.
20. Quest. Of the meaning of the words, v. 7. When he hath made an ende to disperse the hand of the holy people.
Some referre these words to the comming of Christ in the flesh, some to the ende of the world, some to the daies of Antiochus.
1. Of the first sort, some giuegive this sense, when God hath dispersed the hand, that is, the place and citie of this holy people, which came to passe in the destruction of Ierusalem, then these things shall be fulfilled. Iun. in comment. But 1. beside that the Iewes after they had put Christ to death, were not worthie to be called the people of God, but were reiected of God, and not held to be his people. 2. this prophesie of the tyrannie of Antiochus was accomplished before Christ came in the slesh.
2. Osiander thus interpreteth, that first before the ende be, populus Dei per Evangelij praedicationem colligendus est, &c. the people must be gathered together by the preaching of the Gospel: but the text speaketh of dispersing and scattering, not of gathering together the people of God.
3. Of the second sort: some doe thus interpret, that before the ende of the world the Church shall be afflicta, lacerata, & contrita, afflicted, rent as it were in sunder, and troden downe, Bulling. Oecolamp. But they read in the passive, when the dispersion of the hand, that is, the power of the holy people is accomplished, &c. whereas it must be read actively, when he hath accomplished to scatter, &c. and it hath beene before shewed, that this prophesie concerneth not the ende of the world.
4. Some referre it to the comming of Antichrist in the ende of the world, and make this the sense, when as Antichrist beeing destroied, the faithfull which were before dispersed, are returned to their place, and freely professe the Gospel, then shall an ende be of these things: Perer. But this were to make the signe and the thing signified, one & the same: for the thing signified, is the peace and restitution of the Church: this then cannot be giuen as a signe.
5. Hierome expoundeth it, of the oppression of the people of God by the hand of Antichrist, ista generalis populi dispersio, this generall dispersion of the people of God is giuen as a signe of the end of these things, Perer. when Antichrist shall be killed, Hug. Card. then shal be the resurrection of the dead, Lyran. But neither doth this prophecie concerne the end of the world, neither yet shall there be such a singular Antichrist, as they imagine.
6. Some vnderstand these words, of the dispersion of the Iewes in the end of the world, after the death of Antichrist, to whome they did cleaue, as their Messiah: then the persecution of the Christians shall cease, Hug. Card. But this deuise of the Iewish Messiah, and Popish Antichrist, is of like truth and certentie, the one as the other.
7. Of the third sort, which applie these things vntounto the time of Antiochus, some vnderstand, the hand of the holy people passively, manum prementem, the hand that oppressed the people of God, that is, Antiochus: that after his end and dest…uction, there should be an end of these troubles. Iun. M. Br. in comm. Polan. But 1. it seemeth an harsh interpretation, the hand of the people, that is, the hand which was against the people. 2. neither did all the troubles of the people ende after the death of Antiochus, as the storie of the Macchabees sheweth.
8. Wherefore I take rather Calvins sense, for the generall meaning of the words: that when the people shall be brought to so low an ebbe, as that they shall seeme to hauehave no strength, ac si manus illis contritae essent, as though their hands were weakned; and when there shall be such a persecution of the people of God, vt nullus apparere audeat in publico, that none da…e to appeare openly, then shall these things come to passe, Lyran. And this sense P…ppus well confirmeth by the like place, Apoc. 6. 11. where vntounto the like question, the like answer was made: it was said vntounto them, that they should rest for a little season, vntill their fellow seruants, and their brethren, which should be killed, as they were, were ful…illed: the same thing is here meant by accomplishing to disperse the hand (that is the power) of the holy people: that is, when they are at the lowe…t, and there is small hope of any deliuerance, and the Lord hath fulfilled the number of the faithfull, which he purposed to trie, then shall an ende and consummation be of all these things: which came to passe vnderunder Antiochus, when the faithfull were dispersed, the Sanctuarie lay wast, and small hope remained, then the Lord looked vponupon his people, and sent them deliuerance: and this is that which is saide, c. 11. 34. that when they shall fall, they shall be holpen with a little helpe: when their state seemeth most desperate, then God shall raise them vp an helper, which was Iudas Macchabeus, who was but small in respect of the power of Antiochus.
21. Quest. What it was that Daniel vnderstood not, v. 8.
1. Some thinke, that Daniel here enquired of the ende of the world, as the Apostles asked of Christ: and as Christ answered his Apostles that the day and houre of his comming was not knowne, no not to the Angels, the like answer is made to Daniel here. Bulling. Oecolampad. But, as hath beene often fhewed before, this prophesie concerneth not the ende of the world: Daniel onelyonly desireth to know, what should befall his owne people.
2. Pappus thinketh that Daniel vnderstood not, what was meant by the time, two times, and halfe or a part of time, that he tooke it not for any certen time: for otherwise interrogationis illius nulla fuisset necessitas, there had beene no necessitie of that interroga…ion, or question. But if Daniel had beene altogether ignorant hereof, he might hauehave asked the same question before, c. 7. 25. where mention is made of a time, two times, and an halfe.
3. Pererius thinketh that Daniel was ignorant of the particular circumstances of the former Propheticall narration, as of the persons, times, and place, of those seuerall prophesies of the battells of the kings of the North and South, reuealed vntounto him, c. 11. so also Lyran. Hugo. But Daniel enquired not of those particular circumstances, which he might be ignorant of, for that had beene too great curiositie; but he asketh▪ What shall be the ende of these things: that is it then whereof he was ignorant. As M. Calvin saith well, haec ignorantia restringitur ad eius interrogationem, this ignorance is restrained vntounto the interrogation or question.
4. Calvine further thus saith, that Daniel was not altogether ignorant of the meaning of this prophesie, but yet he vnderstood not in eueryevery respect, as afterward it was fulfilled: he did not fully conceiue, what should be meant by the time, two times, and a part of time: Iun. in commentar. that is, though he did know how long the time of this great persecution should continue, yet he was ignorant where it should beginne, and where ende: M. Br. and therefore his question is, when shall be the ende of these things.
22. Quest. Whether Daniel had altogether a repulse in his demaund.
1. Some thinke, whereas this answer is made to Daniel. Goe thy way Daniel, that because his question was curious, to enquire of the ende of these things, quod illum non exaudi…rit Angelus, that the Angel did not heare him▪ Calvin. and that the Angel staied Daniel, curiositie here, as Christ did the Apostles, Act. 1. It is not for you to know the times and seasons, which the father hath kept in his owne power: Perer. and so he saith in effect, Goe thy way, nihil amplius dicturus sum, I will say no more at this time vntounto thee: Vatab. Pintus. But it appeareth by the explanation, which followeth, that Daniel was not altogether repelled.
2. Wherefore in part Daniel hath his request, pleniorem explicationem Christus exhibuit, Christ doth more fully explane the former prophecie of the time of the persecution: M. Br. partly he faileth in his desire: for he obtaineth not singularem & minutam istarum rerum cognitionem, a particular and seuerall knowledge of these things, which are sealed vp, vntill the time come, when they should be fulfilled: Iun. in commentar. for if all these things had beene particularly expounded aforehand, the faith and patience of Gods seruants had not beene so fully tried; if eueryevery thing had beene manifest as in their sight before: for as the Apostle saith, 2. Cor. 5. 7. We walke by faith, and not by sight.
23. Quest. Of those words, v. 10. The wicked shall doe wickedly, and none shall hauehave vnderstanding: what wicked he speaketh of.
1. Some expound this place by that place, 2. Pet. 3. 3. that in the last daies there shall be mockers, which shall say, Where is the promise of his comming? that although some shall profit by the Lords chastisments, and thereby be purged, and made white, yet others shall be secure, passing their time in pleasure, and carnall delight, Oecolampad. euen as it was in the daies of Noe and Lot, Bulling. But the vnderstanding or not vnderstanding here spoken of, is concerning the prophesie of this booke, as Lyranus obserueth: which concerneth not the afflictions of the last times otherwi…e then by way of analogie.
2. Pererius and Pintus thinke, that the wicked may attaine vntounto some knowledge, but it shall be infructuosa cognitio, an vnfruitfull and vnprofitable knowledge: But this rather is giuen as a reason, why they shall doe wickedly, because nihil intelligent, quia excaecati sunt, they shall vnderstand nothing, because they are blinded, Calv. the knowledge of these secrets and mysteries shall be kept from their eyes.
3. Here then is speciall relation had vntounto the false brethren, that should be in those daies of persecution, which …hould giuegive way vntounto Antiochus wicked proceedings, and labour to seduce and betray their brethren, Iun. annot. which should not hauehave any care to obserue the accomplishment of this prophesie, nor compare the euent therewith: of these the Angel foretold before, c. 11. 34. Many shall cleaue vntounto them fainedly. And as it was in those daies of persecution, so should it be afterward: as S. Paul saith, 2. Tim. 3. 12. All that will liue godly in Christ Iesus, shall suffer persecution: but the euill men and deceiuers shall waxe worse, deceiuing, and beeing deceiued: of such also speaketh S. Iohn, Apoc. 22. 11. He that is vniust, let him be vniust still, he that is filthie, let him be filthie still, &c.
24. Quest. What the abomination of desolation is, mentioned v. 11.
1. Hierome and Theodoret vnderstand hereby the discontinuing of the true seruice of God by Antichrist at his comming: he shall bring in an horrible desolation, and abolish the true seruice of God: he shall Dei cultum interdicere, forbid the seruice and worship of God: But neither doth this prophecie concerne the ende of the world: nor yet shall there be any such singular Antichrist.
2. Pererius and Pintus, with other Romanists, vnderstand this of the abrogating of the sacrifice of the Masse, and in stead thereof Antichrist shall command himselfe to be worshipped: so also Hug. Card. Antichristus se exhibebit ad adorandum, Antichrist shall cause himselfe to be worshipped. But 1. that idolatrous sacrifice of the Masse, is rather the abomination of desolation it selfe, whereby the true seruice of Christ, and the right vse of the Eucharist according to Christs institution, is abolished: 2. neither shall this abomination be Antichrist himselfe, but he shall set vp this abomination: as it is saide before, c. 11. 31. They shall set vp the abomination, &c. that is, wicked Antiochus with his captaines: he that setteth vp, and that which is set vp, is not the same.
3. Bullinger thinketh it is, abominanda gentis & vrbis vastatio, the abominable laying wast of the nation and citie of the Iewes at the destruction of Ierusalem by the Romans: but this prophesie was rather fulfilled in Antiochus time, as afterward shall be shewed.
4. M. Calvin vnderstandeth the sacrifices of the Iewes, which were abominable, after the sacrifice of Christs death performed vponupon the crosse: so also Pëllic. but the daily sacrifice of the Temple was not taken away presently after Christs death.
5. Osiander thinketh this abominable desolation to be the idolatrous seruice brought into the Church by the Romane Antichrist: but then can not the time here described by daies agree: for more then so many daies or moneths, hath the true seruice of God beene corrupted by them: and so many yeares, as here are named daies, God forbid that Antichrists corrupt religion should continue.
6. Wherefore, this abomination which shall be set vp, was no other but the profanation of the Temple by Antiochus, when he caused that abominable idol of Iuppiter Olympius to be brought into the Temple, and the daily sacrifice to cease, 1. Macchab. 1. 57. 2. Macchab. 6. 2. And hereof mention is made before, c. 8. 13. and 11. 31. likewise c. 9. 27. but there the abomination of desolation is spoken of, which should be set vp in the finall destruction of the citie and Temple by the Romanes, as is shewed, c. 9. quest. 88.
Quest. 25. The 1290. dayes mentioned v. 11. how to be taken.
1. Lyranus taketh this to be the tearme of Antichrists tyrannicall raigne in the ende of the world, euen 3. yeares, 6. moneths, and 12. dayes: so also Pererius: but he counteth onelyonly 10. odde dayes: so also Pintus with other Romanists thinke that Antichrist shall raigne 3. yeares, and an halfe: but as Bullinger saith, it is not like that Antichrists kingdome should continue ad tempus vsque adeo breue, for so verie a short time.
2. Bullinger sheweth how the Iewes warre before the finall destruction of the citie, begunne by Vespasian in the 14. yeare of Nero his raigne, and ending the second yeare of Vespasian, continued about a 1290. dayes, that is 3. yeare and an halfe: but the text is, that these dayes must beginne from the time of that abhominable desolation, and continue onelyonly during that time: but after these warres which held 3. yeares and an halfe, that desolation of the citie and Temple beganne, which then ended not, but continueth vntounto this day.
3. Some by so many dayes vnderstand so many yeares, a 1290. yeares, so long Osiander thinketh, that the profanation of religion should continue vnderunder the Romane Antichrist, from the first beginning thereof, vntounto the vtter ruine of Antichrist: But we trust that God will not suffer that man of sinne so long to afflict his Church.
4. Some vnderstand here no certaine but an indefinite and vnlimited time: as Oecolamp. multiplicatione dierum longum tempus Antichristianae impietatis agnoscas, by the multiplying of dayes knowe that the time of Antichrists impietie shall be long: so also Calvin by this number of dayes, thinketh, that tempus immensum, a great time is signified.
5. Pellican contrariwise inferreth, magnus numerus, sed breue tempus significat, a great number of dayes, but it signifieth a short time, that the Iewes sacrifices should not long continue after Christs death. But in that this number receiueth an addition of 45. dayes which make with the former summe a 1335. dayes, it is euident, that a certaine time is hereby signified.
6. Wherefore, that which he called before, a time, two times, and an halfe, is here explained to be 1290. dayes, that is 3. yeares, 7. moneths, and about 13. dayes, which must beginne from the profanation of the Temple by Antiochus, which was in the 145. yeare, the 15. of Casleu, which was the ninth monethmonth, 1. Mac. 1. 57. and must ende 45. dayes before Antiochus death.
Iunius setteth downe the time precisely, when the 1290. dayes ended, in the 15. day of the monethmonth Xanthicus, which is the 11. monethmonth, in 48. yeare, when Antiochus by his publike edict and writing confirmed and ratified the Iewes religion, restored by Iudas Macchabeus: But the time will not agree, if we beginne from the profanation of the Temple, from the 15. of the 9. monethmonth Casleu in the 45. yeare, from whence to the 15. of the 11. monethmonth Xanticus in the 48. yeare, are but 3. yeares and iust 2. moneths: therefore Iunius in his commentarie to helpe this, beginneth the profanation of the Temple in the 15. day of the 4. monethmonth, in the 145. yeare, and citeth 1. Macchab. 1. and so the time will agree: but there the monethmonth Casleu is named, 1. macchab. 1. 57. which was the ninth not the 4. monethmonth, 1. Macchab. 4. 52. therefore I rather with Polanus, thinke that the 1290. dayes, determine at such time as Iudas Macchabeus had prosperous successe against the Ammonites with their captaine Timotheus, after he had cleansed the Temple, and Antiochus himselfe was forced to suffer the Iewes to enioy their libertie and religion, and this was 45. dayes before the death of Antiochus, though the precise and particular time, be not expressed in storie.
Quest. 26. The tearme of 1335. dayes expounded.
1. This tearme of 45. dayes added to the former number, of a 1290. dayes, maketh it a 1335. dayes: so many dayes after the death and slaughter of Antichrist shall Christ come in his maiestie, Hierome, with whom consenteth herein Pererius, and the Romanists in generall, because they thinke by this meanes to free the Pope from this imputation, to be Antichrist: But this opinion cannot stand. 1. they cannot assigne the right cause, why these 45. dayes should be giuen after the death of Antichrist: Theodoret thinketh that in this space Henoch and Elias shall preach vntounto the world: but Hyppolitus holdeth, and so the Romanists generally, that they shall be slaine by Antichrist: some thinke this respite shall be giuen for the repentance of the world: but 45. dayes is a small tearme for repentance: God gaue the old world an 120. yeares for their repentance. 2. if Christ shall come to iudge the world iust 45. dayes after the death of Antichrist, then the verie day of Christs comming may be knowne before, which is contrarie to the Scripture. 3. Lyranus thus argueth, that whereas at the comming of Christ there shall be great peace and securitie, eating and drinking, and feasting, this great securitie would aske a larger space then of 45. dayes.
2. Lyranus noteth, that some Hebrewes take these dayes for so many yeares, that after the setting vp of that abhomination in the Temple, there should be a 1335. yeares to the comming of their Messiah: But they are herein much deceiued: for if they reckon from the setting vp of the idol by Antiochus in the Temple, which was, as Eusebius counteth, in the 153. Olympiad, there are runne aboue a 1700. yeares: if from the last setting vp of the image of Adrian, which was in the yeare of the Lord an 140. according to Eusebius, then are there expired aboue a 1460. yeares from thence.
3. M. Calvin thinketh that this addition of 45. dayes, signifieth no certaine time: but onelyonly hereby is signified, that although the time seeme to be prolonged for the deliuerance of the Church, yet the godly should waite with patience: so also, Oecolampad. Pellican. But this adding and putting to of one number to another, euidently sheweth, that a certaine summe of yeares or dayes is intended.
4. Melancthon putteth both these numbers of a 1290. and a 1335. together, which make 7. yeares and three moneths: which tearme he beginneth in 145. yeare of the Greeks, and endeth in the 151. yeare, when Nicanor was ouercome: But these two numbers hauehave the same beginning from the time that the daily sacrifice should cease.
5. Some by these two summes put together, vnderstand so many yeares, namely, two thousand six hundred and odde: whereof 6. hundred were expired at Christs comming, and two thousand should runne out afterward: But who can define whether the world shall yet continue 400. yeares, the day, yeare, or houre is not reuealed.
6. Osiander thinketh this last summe of a 1335. yeares to be set for the continuance of the kingdome of Antichrist, vnderstanding so many yeares: but he thinketh it is not known when this tearme taketh beginning, because God would hauehave the time of Christs comming to iudgement kept secret: But neither shall the kingdome of Antichrist continue so many years: neither doth this prophesie properly, but by way of analogie, cōcerne the latter times.
7. Bullinger taketh these 45. dayes to beginne from the taking of the citie: for immediately after, many were sold into captiuitie, condemned vntounto the mines and stone quarries, some reserued for triumph: therefore he should be thought an happie man, that suruiued vntounto the ende of these dayes: But these miseries of the Iewes continued longer then 45. dayes or 40. yeares after the destruction of the citie: and what happinesse could there be vntounto that nation, to see their, Temple and citie layed wast.
8. Therefore these 45. dayes added to the former summe, are prescribed to shewe the death of Antiochus, which was in the 149. yeare, as 1. Macchab. 6. 16. though the verie monethmonth and day of his death be not expressed in that historie, yet it is without question, that it was 45. dayes after the religion of the Iewes was restored, and their state setled, Iun. Polanus.
Thus hauehave we fowre tearmes set downe concerning the persecution of Antiochus, 1. 2300. dayes, c. 8. 14. which maketh 6. yeares, 3. moneths, and 20. dayes, which comprehendeth the whole time from the first beginning of that persecution, before the Sanctuarie was defiled: see more hereof, c. 8. quest. 24. 2. there is a time, two times, and a part of time mentioned, c. 7. 25. and c. 12. 7. which containeth the precise time of three yeares and 10. dayes, during the which the daily sacrifice was discontinued. 3. here is one time of 1290. dayes, which endeth at such time as religion was fully restored after the purgation of the Temple. 4. and there is mentioned a fourth time of a 1335. dayes, which endeth at Antiochus death.
Quest. 27. Of the last words spoken to Daniel: goe thy waies vntounto the ende, v. 13.
1. Melancthon hence inferreth, because mention is here made of the last resurrection, that Daniel shall stand vp in his lot; that the prophesie of Daniel reacheth vntounto the ende of the world: But this followeth not because the resurrection is here spoken of, that therefore Daniels prophesie comprehendeth the last times, no more then it can be hence concluded, that Daniel should himselfe liue vntounto these times: yet we denie not, but that typically many things in this prophesie may be applyed vntounto the persecutions of the Church, in the latter dayes.
2. Chrysostome thinketh, that by this speach the Lord reuealed vntounto Daniel, that he should not returne into his owne countrey, but die in Babylon in the land of the captiuitie, as the Lord told Moses, that he should not goe into Canaan: But though thus much is not here signified, it is true, that Daniel died out of his owne countrey: and he is forewarned of his ende, which could not be farre off, Daniel beeing now verie old, of more then an 100. yeares.
3. These words▪ goe thy way vntounto the ende, doe put Daniel in minde of diuerse things. 1. contentus sis hac mensura, be content with this thy lot, Calvin. he should from henceforth expect no more visions. 2. that he should perseuere and continue vntounto the ende, Bulling. 3. and that he should set all things in an order, and not trouble himselfe any further with curious searching out of these things, but prepare and make himselfe readie for his ende, Iun. in comment. 4. that which God had yet further to reueale for the comfort of his Church, he would reserue for other times, as Ezra, Zacharie, Haggie, Malachie were raised vp afterward: the Lord would adorne his Temple at the reedifyi… thereof with some propheticall visions, M. Br. in commentar.
Quest. 28. Of these words, thou shalt rest, and stand vp in thy lot.
Here two things are promised vntounto Daniel. 1. his rest that should followe immediately after his death both in bodie and soule. 2. his reward, he should stand vp in his lot in the ende of dayes.
1. He shall rest, both in bodie, in the graue, and in soule, being taken vp into euerlasting ioy: the wicked doe not rest after their death: for their soules goe immediately to the place of torment: as is shewed in the parable of the rich glutton, Luke. 16. But this is the priuiledge of those which die in the Lord, they doe rest from their labours, Apocal. 14. 13.
2. He shall stand vp in his lot. 1. Melancthon thus interpreteth, docebis & confirmabis Ecclesiam, &c. thou shalt teach and confirme the Church in the last times: but it is euident, that he speaketh of his standing vp in the resurrection: because mention is made before of his rest. 2. he shall stand vp: for the wicked beeing condemned of their owne conscience, shall not be able to stand in iudgement, Psal. 1. 5. But the righteous shall stand forth and appeare with boldnesse before the Lords tribunall seate, Perer.
3. And the lot and portion of the righteous is euerlasting life: which is called a lot, because it is giuen freely, and cast out vntounto them, without any desert of theirs, Perer. and because euerie one hath his lot, all shall not hauehave the same measure of glorie, Polan. And vntounto this gracious promise made vntounto Daniel, answeareth that holy and comfortable saying of S. Paul, I hauehave fought a good fight, I hauehave finished my course, I hauehave kept the faith, from hence forth is laid vp for me a crowne of righteousnesse, which the Lord the righteous iudge shall giuegive vntounto me, at that day, and not vntounto me onelyonly, but vntounto all them that louelove his appearing, 2. Tim. 4. 8. God graunt vntounto vsus so to keepe the faith, and to fight a good fight, that we may obtaine that crowne of righteousnesse, through the merits of our blessed Lord and Sauiour Christ Iesus, to whom be praise for euer.