Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Daniel · Chapter 12
CHAP. XII.
ANd at that time Michael shall stand up, the great Prince that standeth for the children V. 1.of thy people, and there shall be a time of trouble, such as never was since there was a nation even to that time, and at that time thy people shall be delivered, every one that shall be found written in the Book. After the prophesie touching Antiochus Epiphanes, and his rage against the people of God, and miserable end, to which God in his just judgement brought him therefore, here followeth an amplification of the same for the arming of the servants of God with patience to bear their sufferings under him, and to comfort them by declaring Michael their Prince his victory over the devill and his lims and first-born Antiochus and their deliverance, he being destroyed, and joyfull resurrection to follow to everlasting glory. Touching this Michael, held by some to be Christ, by others the chief and captain of the good angels, amongst whom and their armies there is doubtlesse an order, as well as amongst men in their warfaring, one being Generalissimo over the rest, I have spoken before, chap. 10. 21. wherein I assent rather to these last, and thereof give my reason, and Basil saith, Michael est angelicarum copiarum dux. Now in saying, that he shall stand up for thy people, he meaneth, that it should plainly appear, that he stood for them, when the forces of that tyrant should be routed by Iudas Maccabeus, and thereupon he stricken with extream grief causing his deadly sicknesse and death therefore. Hee stood for them before, as is shewed chap. 10. but was hindered by the Prince of Persia, their sins being the cause, but now he stood and prevailed for their deliverance by his death, by whom they had suffered more then ever they had done, since they were a Nation, as is shewed in these words, there shall be a time of trouble, such as never was since there was a Nation, whereby is not meant trouble to come after the cutting off of Antiochus, but the trouble in his time touched upon before, chap. 11. 33. 38. and here amplified by comparing it with all their troubles past, then any of which it was greater, viz. then their troubles in Egypt under Pharaoh, their troubles in the interims of Judges, and when their City was burnt and destroyed, and they were carryed captive by Nebuchadnezzar. If it be said, this seemeth not to be true, because under Nebuchadnezzar they suffered both more and a far longer time, as Lyra reasoneth, who will not therefore have this understood of Antiochus, Lyra.but onelyonly of the Antichrist to come. But Polanus herein saith better, that the sufferings of the Jews under Antiochus were greater then ever, because at other times the tyrants, that prevailed over them, afflicted and put them to suffering onelyonly in their bodies and estates, but medled not with their religion, to overthrow that, and this was far more grievous, then all such sufferings. Yet this is not spoken without relation to the Antichrist, as appeareth in that presently after followeth the prophesie of the resurrection of the dead, which is not, till after Antichrist be destroyed. Note hence, that as Note. God in wrath against sinne leaveth his own people to extream sufferings in this world, so he alwayes graciously provideth for their deliverance, neither doth he keep them long under. And again note, that in time of oppression by war and danger, the hoast of good angels standeth for the people of God, and therefore there is no cause to fear, but that in Gods good time the battels that are fought shall goe on their side, although they goe sometime against them. Lastly, to suffer in religion, the course of that being perverted, and violence offered to force men therefrom, is of all troubles and sufferings the greatest to those that are conscionable professours thereof. And if any passe not for such sufferings, it argueth that they are spiritually dead yet, and without all life of grace, as weathercocks turned about with every winde of Doctrine, and wofull is the case of those that stirre up such troubles, for both the people of God over a while shall be delivered from their tyranny, and look what torments they have put others to, through the justice of God shall befall them, till they come in misery to their end.
For the last words of this verse, that shall be found written in the booke, see the like Revel. 20. 25. for casting those that are not written in the book of life into the fire, whereby as is there shewed, the reprobate and such as are not elected, are meant, and at last this should make men desperate, as thinking all the cause of their election or reprobation to lye in Gods writing, or not writing them down in his book, the Apostle sheweth who are such, saying, if any man purgeth selfe he shall be an elect vessell of honour. Now the promise of deliverance is made 2 Tim. 2. 21.to those only, some of them dying in persecution are delivered, yet in their soules, and some preserved in life, but in an afflicted condition, are in Gods good time again set free herefrom. So that cessation of troubles is nothing to reprobates, who are of a base life and conversation and lay not religion to heart, but are time-servers, they have no part or share in it, but only conscionable Note. professours of the truth, to whom also soly the comfort of the future resurrection belongeth, as followeth, vers. 2. Many of them that sleepe in the dust of the earth shall awake, some to everlasting life, &c. Porphyrius saith Lyra, Lyra.by those that sleep in the dust understandeth such as fled and hid themselves from the rage of Antiochus in caves and dens of the earth, but he being dead, they were bold to come forth again. But this cannot stand, 1. Because they that did so did all doubtlesse abhor from his wicked wayes, and therefore none of them came forth to contempt, or shall, this very hiding of themselves, declaring them to be faithfull, as is intimated Heb. 11. 2. Because the awaking here spoken of is not to come forth and to have comfort in this world for a time again after great sufferings by being temporally delivered, but everlastingly. But if the generall resurrection of the dead be meant, which shall be at the day of judgement, why doth he say many and not rather all? To this Polanus answereth well, that the word many here is put for all, Polanus.as many and all are promiscuously used, Rom. 5. 17, 18. but many is the word here used, implying a distinction in the Hebrew, as the accent Zakeph gadol put to it sheweth. The meaning then is, that as many shall dye in times of persecutions, so the time shall come, that those many shall rise again, of whom only because it can be said properly, that they awake, it is here said, many of them that sleep in the dust shall awake. For the rising again of the wicked is not a waking, but a coming forth, as it were, through a terrifying sound full of fear and horrour, to judgement, to which they shall be most unwilling, as counting it better alwayes to lye in the dust of rottennesse, then thus to be forced out to the increase of their horrour. For he waketh onelyonly out of his sleep, that having slept enough heareth now some Cock crowing or bird singing and cheerfully as well refreshed openeth his eyes and sleepeth no more, and so doe the righteous at the last day, the Trumpet sound or the voice of the Son of man uttered shall awaken them as a gentle calling of them up to take a prize, but for the wicked they shall be startled, as at the sounding of an alarum of the enemy, whose piercing darts they know no meanes to escape. And that it might be thought, that many onelyonly and not all shall then rise againe, it is added, some to everlasting life, some to everlasting shame and contempt, as if hee had said, many that fell asleep in the Lord, when they suffered for him, or otherwise departed in the true faith, shall awake and come forth to their everlasting comfort; but it is to be understood, that the wicked who dyed in their sinnes shall not then be suffered to lye still in the prisons of their graves, but shall by a terrifying sound bee made to come out of their endlesse confusion. And therefore to put this out of doubt against those that say, the wicked shall not rise at all, our Lord saith, All that are in the graves shall heare the voice of the Sonne of man Ioh. 5. 29.and come forth, &c. and Rev. 20. All both great and small, yea this text is plain for it, for who are the some, that are adjudged to everlasting shame and contempt but the wicked and reprobates?
And they that be wise shall shine as the brightnesse of the Firmament, and V. 3.they that turne many to righteousnesse as the Starres. Here it is shewed, in what a glorious estate the Elect shall be in the life to come, how greatly so ever they be abased in this life, and in saying, they that turne many, he alludeth to that, chap. 11. 33. they that understand shall instruct many, for who are the wise, that turn others, but those thas understand and instruct many? And who are they, but such as Mattathias and Judas Maccabeus and his brethren; that taught the Law of God both in doctrine and life, abhorring themselves from doing contrary, yea being leaders to others Note. in suffering for the truth, as chap. 11. 33. where after that hee had spoken of the intelligent instruct many, he saith, yet they were slaine by the sword and flame, &c. wherefore here is shewed in what an high degree of glory the faithfull Ministers of the Word shall be, that stand to their owne doctrine, which they received from God, to the death for the incouragement of us all against the malignities and contempts of the wicked world, that neither for feare of dangers nor hope of reward we may ever goe from this our duty but persist in it to our lives end. And this is a ground of that tenet touching the degrees of heavenly glory. But when the wise and such as turne others are spoken of, the faithfull of any calling are not excluded from having a part in this glory, but onelyonly more eminency of glory is promised to instructers and converters, Heb. for turning many to righteousnesse, it is justifying many or making many just, which is done, when by the teaching and examples of faithfull Pastours many are converted, for in what instant one is converted hee is justified, and the Preacher being the instrument hereof is said to justifie, as St. Paul telleth 1 Tim. 4. 16. Rom. 8.Timothy, that by continuing in doctrine, exhortation and prayer, hee shall both save himselfe and those that heare him, for properly God onelyonly justifieth by forgiving sinnes, man onelyonly instrumentally when by his preaching a sinner is converted, and by vertue of the office committed unto him, he is absolved from his sins.
But thou (O Daniel) shut up the Booke and seale the words even till the end, V. 4.many shall runne to and fro, and knowledge shall be increased. Here it may bee demanded, must the Booke wherein Daniel wrote these things, be shut up and sealed to the end? if so, to what purpose were they revealed and written? Sol. It is not meant, that hee should doe so, but thus shut and seale it in a figure, to shew first the obscurities of these Prophesies. 2. The certainty. 3. That it should be a very long time, before that they should have a full end. For so the Ancients, saith Pierius, made a sealed Pierius Hierog. 47.Book an hieroglyphick of Antiquity. And Egyptians painted Sphinxes upon the doores of their Temples, to shew the mysticall things lying hid therein. For Sphinx, as Pierius saith, was a monster which had the head Hierogl. 1.and hands of a woman, the voice of a man, the paws of a Lion, the wings of a bird, the body of a Dogge, and the taile of a Dragon, and hee stayed men as they passed putting darke questions and riddles to them. For the running of many to and fro, and the increase of knowledge, the meaning is, that these Prophesies shall be diversly scanned and expounded by divers, but time must help to the true understanding hereof when they are accomplished, as Irenaeus saith, Every prophesie before it is accomplished is a riddle, but being Irenaeus.once accomplished, it is plainly understood. When Antiochus had run his race, that touching him was understood, but as a Book shut and sealed before, and that in the same Prophesie touching Antichrist was as a sealed Booke in the times of the ancient Fathers under the New Testament, but since, it is, as wee conceive, made manifest to concerne the Pope, and so knowledge is now increased more, and shall be in the Revelations of John to the end of the World. Therefore let no man say, are yee wiser then the ancient Note. Fathers, who are but as it were of yesterday? and therefore give little credit to any new interpretation brought by modern writers, and yet let none upon this ground be too credulous neither, but see good reason first, before that any sense brought bee received as a new light, by which too many are led in these dayes, lest it prove but a light to lead into a pit, as ignis fatuus doth. For the certaintie of these Prophesies hereby intimated, that whereunto seales are set are certaine, and hereby knowne to come from him, whose seale it is, or commands it to be set to, so this to be the Lords, and therefore to be by all men beleeved without any doubting or scruple making about it.
Hitherto the consolation of the faithfull against all their sufferings by that cruell tyrant Antiochus Epiphanes in respect of the happy issue of their grievous sufferings. Now because an appointed time, and the time of the end had beene spoken of, but this end was yet unknowne, two Angels V. 5, 6.are brought in inquiring of the man cloathed in linnen spoken of chap. 10. 3. how long it should be to the end of these wonders, and hee answereth by swearing for further confirmation, lifting up his right hand and his left to heaven, that it should bee for a time, times, and a part; when hee shall have accomplished to scatter the power of the holy people, all these things shall be fulfilled. The Angells appeare, and are heard to enquire of the Son V. 7.of God, to shew their sollicitude for the good of the faithfull and their deliverance out of danger, as being ministring spirits sent out for their good. And whereas commonly in swearing by him that liveth for ever the right hand onelyonly is lifted up, hee now lifteth up both his right hand and his left, because two Angels stood one on the one side of the river and the other on the other, as having respect to them both together from the place where hee stood, which was upon the waters, arguing his power over peoples set forth often by waters; see the like, Revel. 10. 5, 6. For these words, a time, and times, and halfe or part: see before chap. 7. 25. This is reckoned by Polanus three yeares and ten dayes, because it is not said halfe, but Polanus.part. And by the history, 1 Maccab. 1. 57. and chap. 4. 52. the abomination making desolate before spoken was set up in the Temple, Anno 145. of the reigne of the Seleucidans, the 15. of the monethmonth Chisleu, but Anno 148. the 29 day of the same monethmonth the Temple was againe purged and the Altar of the Lord set up again by Judas Maccabeus. And whereas vers. 11. 12. it is said, from the time of taking away the dayly Sacrifice, and the setting V. 11, 12.up of the abomination making desolate 1290 dayes, and blessed is hee that attaineth to 1335 dayes. Before in chap. 8 14. the time is said to bee 2300 dayes. To these things he saith, that by these divers numbers are denoted other blessed events following after the purging of the Temple, for that being done at the end of three yeares and ten dayes divers Nations neare, 1 Macc. 5.as the Edomites, Ammonites, and Moabites had indignation at it and fought against the Jewes, thinking to root Israel quite out, but Judas went against them, and then his brethren obtaining great victories over them, which was done in 80 dayes more, and Antiochus his Forces after this being overthrowne, he sickened, as was before said, and miserably dyed at the end of 45 dayes more, and then the comfort of the Jews was compleat, and it might well bee counted a blessed time indeed, because then they were put out of danger, which if hee had lived they could never have beene, so variable and inconstant hee was in his wayes. And this may satisfie touching Antiochus Epiphanes, and the end of troubles by him. But whereas hee alleadgeth that passage chap. 8. 14. of 2300 dayes, I have already shewed, how it is to bee understood, and that the time, times and part, chap. 7. 25. are plainly spoken of the Antichrist, and not as prefigured in Antiochus. Yet hee is made a figure of him, chap. 11. and here again in the time, times and part or half a time, three yeares and an halfe, although the dayes here spoken of bee peculiar to Antiochus and cannot be applyed to Antichrist, whose dayes extend not to so many, but 1260. where his time is spoken of three wayes. 1. Time, times, and halfe a time. 2. 1260 dayes. 3. By 42 Revel.moneths, which are all one. For the last words, when hee shall have accomplished to scatter the power, Heb. the hand of the holy people, that is, when Antiochus by hot persecution shall fray away and make to flee from Jerusalem the godly Jewes, the end so often before spoken of shall soone follow of destruction to him, and deliverance to them. So when Antichrist shall have fulfilled his scattering of the flock of Christs sheepe, his end shall draw neare, the time and times and halfe time here set being expired.
Then I heard but understood not, and I said, (O my Lord) what shall be the end V. 8.of these things? Hereby Daniel meaneth, that hee heard him say, a time, and times, and part. But what hee meant hereby hee knew not, intimating a desire that hee had to be further informed hereabout. Whence note that even Note. Prophets understood not some things, that were shewed unto them without a further light given them thereinto by him that knoweth all secrets, and therefore wee much lesse, which ingenuity made Daniel to acknowledge, but pride contrariwise maketh men now in their owne opinion ignorant of nothing. But Paul as Duniel confesseth, wee know but in part, and saith, if any 1 Cor. 13.man thinketh that hee knoweth any thing hee knoweth nothing yet as hee ought to 1 Cor. 8. 2.know, that is, if he thinketh so highly of himselfe, that hee knoweth any thing, and that nothing is so obscure, but hee understands it, hee is void of all true understanding, the first point whereof is with Daniel to know and acknowledge our owne ignorance, that in humility wee may seeke to God to inlighten us, who giveth wisdome to all that aske and upbraideth no Jam. 1. 5.man.
Then hee answered mee, Goe thy way Daniel, for the words are closed up and sealed V. 9.to the time of the end, that is, inquire no further into this matter, Let it suffice thee to have had so much revealed unto thee, as I have already shewed thee, and without troubling thy minde any further, then hath beene revealed, goe to thy grave in peace, for no more of these mysteries shall be understood till that the things prophesied of begin to be accomplished, untill which time they shall remaine closed and sealed up, as was said before, wherein an item is given to us to rest satisfied with that knowledge, which God hath beene pleased to reveale unto us in his Word, and not to be inquisitive into such things, as he hath shut up yet from our understanding, as his great secrets, according to that of Moses, The secret things of the Lord belong to Deut. 29. 29.the Lord, but the revealed to us and to our children.
And many shall be purified and made white and tryed. Here is the effect of sufferings V. 10.in the elect, who were before set forth by the name of many that should awake out of the dust, vers. 2. and the blessed effect of their sufferings is set forth by three comparisons or similitudes, as chap. 11. 35. First of purging, as a winnower purgeth the chaffe and dust from the wheat. 2. Of whiting, as the Fuller whiteth a piece of cloth, not leaving any spots therein. 3. Of trying, as the refiner dealeth with gold and silver, putting them into the furnace of fire, till all the drosse be burnt away, and the pure metall onelyonly remaineth. So that there is cause rather of joy for tribulations, as is said, Note. Rom. 5. for the good wrought to our souls hereby, then of sorrow. But the wicked shall doe wickedly, and none of them shall understand, but the wise shall understand: when the elect are purified, whited and tryed by sufferings, yet reprobates shall not but doe wickedly still, and gather more chaffe, spots shall asperse them Note. more, and they shall be more drossie by sinne even being put into the fire of adversity, and enduring the fulling mill and hard winnowing; and by reason of their being so desperately set upon sinning, they shall not understand, when these prophesies are fulfilled, but through Gods just judgement upon them for the love of unrighteousnesse, they shall be so darkened in their understandings; that they shall runne blindly on after Antichrist, till they come with him to everlasting perdition, but the wise shall understand, and see well what was set forth hereby to abhorre from him and his superstitions for feare of coming into the like danger. It is vaine then for the wicked to enquire into the knowledge of divine Mysteries, for as hard knowledge and profound is not for fooles, but for the wise, so the knowledge of the things of God is not for the wicked and disobedient, but for the obedient.
From the taking away of the dayly sacrifice &c. shall be 1290 dayes. Upon this V. 11. Bellarmin.Bellarmine argueth, that the Pope cannot be Antichrist, because that hee takes not away, but upholds the sacrifice of the Masse, neither doth hee, set up any abomination, or abominable heathen idoll. To the first of these Polanus answereth, that in Hebrew there is no sacrifice spoken of, but onelyonly foreign, continuall, whereunto the word worship may be joined as well as Sacrifice, Polanus.so that he may be Antichrist, that upholdeth that pretended sacrifice, but causeth the continuall spirituall worship of God to cease, which is the sacrifice of praise and prayer comming from the Spirit, and not the performing of a service without understanding in an unknowne tongue: And indeed besides the sacrifice of praise and mortification of our members upon Rom. 12.earth, and almes, there is no sacrifice of a Christian spoken of in all the Word of God: For the next, whereas hee denyeth the Images set up in Heb. 13. 15, 16.Churches to be an abomination, because they are not heathen idols, niether is the worship of Latreia, but onelyonly of Douleia given unto them. Polanus answereth, that the very setting up of an image in the Church of God is an August. de fide & Symbolo, c. 7.abomination, and censured by Augustine who saith, it is wickednesse for a Christian to place an Image in the house of God. But there is at Rome in the house of Peter▪ in the Vatican an Image of Jupiter Capitolinus, onelyonly for a thunderbolt hee hath keys in his hands, but his curled hair different from all other Images of Peter, which be commonly bald, sheweth, that it is not his but Jupiters, and so the same abomination, that is here spoken of. And for the distinction of Douleia and Latreia, it is vaine, as appeareth. Metth. 4. and from many passages of the ancient Fathers, who commonly teach that Douleia is to be given to God onelyonly, as I have shewed elsewhere.
Blessed is hee that attaineth to 1335 dayes. This also is by Bellarmine turned V. 12.into another argument, that the Pope cannot be Antichrist, because that hee having reigned but 1290 dayes, in 45 dayes more the finall glorification Hieron. Theodoret.of the elect shall follow: for so both Ierome and Theodoret understand the blessednesse here spoken of, and not of the Jewes, Antiochus being dead, which exposition came from Porphyrius, and yet might have stood, saith Ierome, if the Temples defilement had continued three yeares and an halfe, and not three onelyonly. But as hath been already shewed, it is not said halfe, but part, that is tenne dayes, and therefore although it came from Porphyrius it may well stand, and holdeth not being applyed to Antichrist. If it be granted according to the dayes here spoken of, that the day of judgement shall follow Antichrists destruction, the very day might be known, which our Lord denyeth. Mat. 24. 36.
But goe thy way to the end: that is, thou shalt depart hence before the accomplishment V. 13.of these things, and at the end of dayes, that is, of this world, thou shalt stand in thy lot, that is, have the reward of a faithfull Prophet, in meditating upon which be comforted.