D
A N I E L
CHAP. XII.
After
the prediction of the troubles of the Jews under Antiochus, prefiguring the
troubles of the Christian church under the anti-christian power, we have here,
I. Comforts, and very precious ones, prescribed as cordials for the support of
God's people in those times of trouble; and they are such as may indifferently
serve both for those former times of trouble under Antiochus and those latter
which were prefigured by them, ver. 1-4. II. A conference between Christ and
an angel concerning the time of the continuance of these events, designed for
Daniel's satisfaction, ver. 5-7. III. Daniel's enquiry for his own
satisfaction, ver. 8. And the answer he received to that enquiry, ver. 9-12.
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The
Promised Appearance of Michael; The Prophecy Sealed Up.
B. C. 534.
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4.
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1 And at that time shall Michael stand up, the
great prince which standeth for the children of thy people: and there shall be
a time of trouble, such as never was since there was a nation even to
that same time: and at that time thy people shall be delivered, every one that
shall be found written in the book. 2 And many of them that sleep
in the dust of the earth shall awake, some to everlasting life, and some to
shame and everlasting contempt. 3 And they that be wise
shall shine as the brightness of the firmament; and they that turn many to
righteousness as the stars for ever and ever. 4 But thou, O
Daniel, shut up the words, and seal the book, even to the time of the
end: many shall run to and fro, and knowledge shall be increased.
It is usual with the prophets, when they foretel the grievances of the church,
to furnish it at the same time with proper antidotes, a remedy for every
malady. And no relief is so sovereign, of such general application, so easily
accommodated to every case, and of such powerful efficacy, as those that are
fetched from Christ and the future state; thence the comforts here are
fetched.
I. Jesus Christ shall appear his church's patron and protector: At that
time, when the persecution is at the hottest, Michael shall stand up,
v. 1. The angel had told Daniel what a firm friend Michael was to the
church, ch. x. 21. He all along showed this friendship in the upper
world; the angels knew it; but now Michael shall stand up in his
providence, and work deliverance for the Jews, when he sees that their
power is gone, Deut. xxxii. 3. 6. Christ is that great prince, for
he is the prince of the kings of the earth, Rev. i. 5. And, if he stand
up for his church, who can be against it? But this is not all: At that time
(that is, soon after) Michael shall stand up for the working out of our
eternal salvation; the Son of God shall be incarnate, shall be manifested
to destroy the works of the devil. Christ stood for the children of our
people when he was made sin and a curse for them, stood in their stead as
a sacrifice, bore the cure for them, to bear it from them. He stands for them
in the intercession he ever lives to make within the veil, stands up for them,
and stands their friend. And after the destruction of antichrist, of whom
Antiochus was a type, Christ shall stand at the latter day upon the earth,
shall appear for the complete redemption of all his.
II. When Christ appears he will recompense tribulation to those that trouble
his people. There shall be a time of trouble, threatening to all, but
ruining to all the implacable enemies of God's kingdom among men, such trouble
as never was since there was a nation. This is applicable. 1. To the
destruction of Jerusalem, which Christ calls (perhaps with an eye to this
prediction) such a great tribulation as was not since the beginning of the
world to this time, Matt. xxiv. 21. This the angel had spoken much of (ch.
ix. 26, 27); and it happened about the same time that Christ set up the
gospel-kingdom in the world, that Michael our prince stands up. Or, 2.
To the judgment of the great day, that day that shall burn as an oven,
and consume the proud and all that do wickedly; that will be such a day of
trouble as never was to all those whom Michael our prince stands against.
III. He will work salvation for his people: "At that time thy people
shall be delivered, delivered from the mischief and ruin designed them by
Antiochus, even all those that were marked for preservation, that were written
among the living," Isa. iv. 3. When Christ comes into the world he
will save his spiritual Israel from sin and hell, and will, at his second
coming, complete their salvation, even the salvation of as many as were given
him, as many as have their names in the book of life, Rev. xx. 15. They
were written there before the world, and will be found written there at
the end of the world, when the books shall be opened.
IV. There shall be a distinguishing resurrection of those that sleep in the
dust, v. 2. 1. When God works deliverance for his people from
persecution it is a kind of resurrection; so the Jews' release out of Babylon
was represented in vision (Ezek. xxxvii.) and so the deliverance of the Jews
from Antiochus, and other restorations of the church to outward prosperity;
they were as life from the dead. Many of those who had long slept in
the dust of obscurity and calamity shall then awake, some to that life, and
honour, and comfort which will be lasting, everlasting; but to others, who,
when they return to their prosperity, will return to their iniquity, it will
be a resurrection to shame and contempt, for the prosperity of fools
will but expose them and destroy them. 2. When, upon the appearing of Michael
our prince, his gospel is preached, many of those who sleep in the dust,
both Jews and Gentiles, shall be awakened by it to take upon them a profession
of religion, and shall rise out of their heathenism or Judaism; but, since
there will be always a mixture of hypocrites with true saints, it is but some
of those who are raised to life to whom the gospel is a savour of
life unto life, but others will be raised by it to shame and contempt,
to whom the gospel of Christ will be a savour of death unto death, and
Christ himself set for their fall. The net of the gospel encloses both good
and bad. But, 3. It must be meant of the general resurrection at the last day:
The multitude of those that sleep in the dust shall awake, that is,
all, which shall be a great many. Or, Of those that sleep in the dust
many shall arise to life and many to shame. The Jews themselves understand
this of the resurrection of the dead at the end of time; and Christ seems to
have an eye to it when he speaks of the resurrection of life and the resurrection
of damnation (John v. 29); and upon this the Jews are said by St. Paul to
expect a resurrection of the dead both of the just and of the unjust,
Acts xxiv. 15. And nothing could come in more seasonably here, for, under
Antiochus's persecution, some basely betrayed their religion, others bravely
adhered to it. Now it would be a trouble to them that, when the storm was
over, they could neither reward the one nor punish the other; this therefore
would be a satisfaction to them, that they would both be recompensed according
to their works in the resurrection. And the apostle, speaking of the pious
Jews that suffered martyrdom under Antiochus, tells us that though they were
tortured yet they accepted not deliverance, because they hoped to
obtain this better resurrection, Heb. xi. 35.
V. There shall be a glorious reward conferred on those who, in the day of
trouble and distress, being themselves wise, did instruct many.
Such were taken particular notice of in the prophecy of the persecution (ch.
xi. 33), that they should do eminent service, and yet should fall by the
sword and by flame; now, if there were not another life after this, they
would be of all men most miserable, and therefore we are here assured
that they shall be recompensed in the resurrection of the just (v.
3): Those that are wise (that are teachers, so some read it, for
teachers have need of wisdom, and those that have wisdom themselves should
communicate it to others) shall shine as the brightness of the firmament,
shall shine in glory, heavenly glory, the glory of the upper world; and those
that by the wisdom they have, and the instructions they give, are instrumental
to turn any, especially to turn many to righteousness, shall
shine as the stars for ever and ever. Note, 1. There is a glory
reserved for all the saints in the future state, for all that are wise, wise
for their souls and eternity. A man's wisdom now makes his face to shine
(Eccles. viii. 1), but much more will it do so in that state where its power
shall be perfected and its services rewarded. 2. The more good any do in this
world, especially to the souls of men, the greater will be their glory and
reward in the other world. Those that turn men to righteousness, that turn
sinners from the errors of their ways and help to save their souls from
death (Jam. v. 20), will share in the glory of those they have helped to
heaven, which will be a great addition to their own glory. 3. Ministers of
Christ, who have obtained mercy of him to be faithful and successful, and so
are made burning and shining lights in this world, shall shine very
brightly in the other world, shall shine as the stars. Christ is the
sun, the fountain, of the lights both of grace and glory; ministers, as
stars, shine in both, with a light derived from him, and a diminutive light in
comparison of him; yet to those that are earthen vessels it will be a
glory infinitely transcending their deserts. They shall shine as the stars
of different magnitudes, some in less, others in greater lustre; but, whereas
the day is coming when the stars shall fall from heaven as leaves in autumn,
these stars shall shine for ever and ever, shall never set, never be
eclipsed.
VI. That this prophecy of those times, though sealed up now, would be of great
use to those that should live then, v. 4. Daniel must now shut up
the words and seal the book because the time would be long ere
these things would be accomplished: and it was some comfort that the Jewish
nation, though, in the infancy of their return from Babylon, while they were
few and weak, they met with obstructions in their work, were not persecuted
for their religion till a long time after, when they had grown to some
strength and maturity. He must seal the book because it would not be understood,
and therefore would not be regarded, till the things contained in it were
accomplished; but he must keep it safely, as a treasure of great value, laid
up for the ages to come, to whom it would be of great service; for many
shall then run to and fro, and knowledge shall be increased. Then this
hidden treasure shall be opened, and many shall search into it, and dig for
the knowledge of it, as for silver. They shall run to and fro, to
enquire out copies of it, shall collate them, and see that they be true and
authentic. They shall read it over and over, shall meditate upon it, and run
it over in their minds; discurrent--they shall discourse of it, and
talk it over among themselves, and compare notes about it, if by any means
they may sift out the meaning of it; and thus knowledge shall be
increased. By consulting this prophecy on this occasion they shall be led
to search other scriptures, which shall contribute much to their
advancement in useful knowledge; for then shall we know if we follow on to
know the Lord, Hos. vi. 3. Those that would have their knowledge increased
must take pains, must not sit still in slothfulness and bare wishes but run
to and fro, must make use of all the means of knowledge and improve all
opportunities of getting their mistakes rectified, their doubts resolved, and
their acquaintance with the things of God improved, to know more and to know
better what they do know. And let us here see reason to hope that, 1. Those
things of God which are now dark and obscure will hereafter be made clear, and
easy to be understood. Truth is the daughter of time. Scripture
prophecies will be expounded by the accomplishment of them; therefore
they are given, and for that explication they are reserved. Therefore
they are told us before, that, when they do come to pass, we may
believe. 2. Those things of God which are despised and neglected, and thrown
by as useless, shall be brought into reputation, shall be found to be of great
service, and be brought into request; for divine revelation, however slighted
for a time, shall be magnified and made honourable, and, above all, in
the judgment of the great day, when the books shall be opened, and that
book among the rest.
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Daniel's
Solicitude to Know the Times; Period of Prophecy; Daniel Comforted.
B. C. 534.
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5 Then I Daniel looked, and, behold, there
stood other two, the one on this side of the bank of the river, and the other
on that side of the bank of the river. 6 And one said to
the man clothed in linen, which was upon the waters of the river, How
long shall it be to the end of these wonders? 7 And I heard
the man clothed in linen, which was upon the waters of the river, when
he held up his right hand and his left hand unto heaven, and sware by him that
liveth for ever that it shall be for a time, times, and a half; and
when he shall have accomplished to scatter the power of the holy people, all
these things shall be finished. 8 And I heard, but I
understood not: then said I, O my Lord, what shall be the end of these things?
9 And he said, Go thy way, Daniel: for the words are closed up and
sealed till the time of the end. 10 Many shall be purified, and
made white, and tried; but the wicked shall do wickedly: and none of the
wicked shall understand; but the wise shall understand. 11 And
from the time that the daily sacrifice shall be taken away, and
the abomination that maketh desolate set up, there shall be a thousand
two hundred and ninety days. 12 Blessed is he that waiteth,
and cometh to the thousand three hundred and five and thirty days.
13 But go thou thy way till the end be: for thou shalt rest, and stand
in thy lot at the end of the days.
Daniel had been made to foresee the amazing revolutions of states and
kingdoms, as far as the Israel of God was concerned in them; in them he
foresaw troublous times to the church, suffering trying times, the prospect of
which much affected him and filled him with concern. Now there were two
questions proper to be asked upon this head:--When shall the end be?
And, What shall the end be? These two questions are asked and
answered here, in the close of the book; and though the comforts prescribed in
the foregoing verses, one would think, were satisfactory enough, yet, for more
abundant satisfaction, this is added.
I. The question, When shall the end be? is asked by an angel, v.
5, 6. Concerning this we may observe,
1. Who it was that asked the question. Daniel had had a vision of Christ in
his glory, the man clothed in linen, ch. x. 5. But his discourse
had been with the angel Gabriel, and now he looks, and behold other
two (v. 5), two angels that he had not seen before, one upon the
bank of the river on one side and the other on the other side, that, the
river being between them, they might not whisper to one another, but what they
said might be heard. Christ stood on the waters of the river, (v.
6), between the banks of Ulai; it was therefore proper that the angels
his attendants should stand on either bank, that they might be ready to go,
one one way and the other the other way, as he should order them. These angels
appeared, (1.) To adorn the vision, and make it the more illustrious; and to
add to the glory of the Son of man, Heb. i. 6. Daniel had not seen them
before, though it is probable that they were there; but now, when they began
to speak, he looked up, and saw them. Note, The further we look into the
things of God, and the more we converse with them, the more we shall see of
those things, and still new discoveries will be made to us; those that know
much, if they improve it, shall know more. (2.) To confirm the discovery, that
out of the mouth of two or three witnesses the word might be established.
Three angels appeared to Abraham. (3.) To inform themselves, to hear and ask
questions; for the mysteries of God's kingdom are things which the angels
desire to look into (1 Pet. i. 12) and they are known to the church,
Eph. iii. 10. Now one of these two angels said, When shall the end be?
Perhaps they both asked, first one and then the other, but Daniel heard only
one.
2. To whom this question was put, to the man clothed in linen, of whom
we read before (ch. x. 5), to Christ our great high priest, who was
upon the waters of the river, and whose spokesman, or interpreter, the
angel Gabriel had all this while been. This river was Hiddekel (ch. x.
4), the same with Tigris, the place whereabout many of the events prophesied
of would happen; there therefore is the scene laid. Hiddekel was mentioned as
one of the rivers that watered the garden of Eden (Gen. ii. 14); fitly
therefore does Christ stand upon that river, for by him the trees in the
paradise of God are watered. Waters signify people, and so his
standing upon the waters denotes his dominion over all; he sits upon the
flood (Ps. xxix. 10); he treads upon the waters of the sea, Job ix.
8. And Christ, to show that this was he, in the days of his flesh walked
upon the waters, Matt. xiv. 25. He was above the waters of the river
(so some read it); he appeared in the air over the river.
3. What the question was: How long shall it be to the end of these wonders?
Daniel would not ask the question, because he would not pry into what was
hidden, nor seem inquisitive concerning the times and the seasons, which the
Father has put in his own power, Acts i. 7. But, that he might have the
satisfaction of the answer, the angel put the question in his hearing. Our
Lord Jesus sometimes answered the questions which his disciples were afraid or
ashamed to ask, John xvi. 19. The angel asked as one concerned, How long
shall it be? What is the time prefixed in the divine counsels for the end
of these wonders, these suffering trying times, that are to pass over the
people of God? Note, (1.) The troubles of the church are the wonder of
angels. They are astonished that God will suffer his church to be thus
afflicted, and are anxious to know what good he will do his church by its
afflictions. (2.) Good angels know no more of things to come than God is
pleased to discover to them, much less do evil angels. (3.) The holy angels in
heaven are concerned for the church on earth, and lay to heart its
afflictions; how much more then should we, who are more immediately related to
it, and have so much of our peace in its peace?
4. What answer was returned to it by him who is indeed the numberer of
secrets, and knows things to come.
(1.) Here is a more general account given of the continuance of these troubles
to the angel that made the enquiry (v. 7), that they shall continue for
a time, times, and a half, that is, a year, two years, and half a year, as
was before intimated (ch. vii. 25), but the one half of a prophetical
week. Some understand it indefinitely, a certain time for an uncertain; it
shall be for a time (a considerable time), for times (a longer
time yet, double what it was thought at first that it would be), and yet
indeed it shall be but half a time, or a part of a time; when it is
over it shall seem not half so much as was feared. But it is rather to be
taken for a certain time; we meet with it in the Revelation, under the title
sometimes of three days and a half, put for three years and a half, sometimes
forty-two months, sometimes 1260 days. Now this determination of the time is
here [1.] Confirmed by an oath. The man clothed in linen lifted up both
his hands to heaven, and swore by him that lives for ever and ever that
it should be so. Thus the mighty angel whom St. John saw is brought in,
with a plain reference to this vision, standing with his right foot on the
sea and his left foot on the earth, and with his hand lifted up to
heaven, swearing that there shall be no longer delay, Rev. x. 5, 6.
This Mighty One that Daniel saw stood with both feet on the water, and
swore with both hands lifted up. Note, An oath is of use for
confirmation; God only is to be sworn by, for he is the proper Judge to whom
we are to appeal; and lifting up the hand is a very proper and significant
sign to be used in a solemn oath. [2.] It is illustrated with a reason. God
will suffer him to prevail till he shall have accomplished to scatter the
power of the holy people. God will suffer him to do his worst, and run his
utmost length, and then all these things shall be finished. Note, God's
time to succour and relieve his people is when their affairs are brought to
the last extremity; in the mount of the Lord it shall be seen that
Isaac is saved just when he lies ready to be sacrificed. Now the event
answered the prediction; Josephus says expressly, in his book of the Wars
of the Jews, that Antiochus, surnamed Epiphanes, surprised Jerusalem by
force, and held it three years and six months, and was then cast out
of the country by the Asmoneans or Maccabees. Christ's public ministry
continued three years and a half, during which time he endured the
contradiction of sinners against himself, and lived in poverty and disgrace;
and then when his power seemed to be quite scattered at his death, and his
enemies triumphed over him, he obtained the most glorious victory and said, It
is finished.
(2.) Here is something added more particularly concerning the time of the
continuance of those troubles, in what is said to Daniel, v. 11, 12,
where we have, [1.] The event fixed from which the time of the trouble is to
be dated, from the taking away of the daily sacrifice by Antiochus, and
the setting up of the image of Jupiter upon the altar, which was the abomination
of desolation. They must reckon their troubles to begin indeed when they
were deprived of the benefit of public ordinances; that was to them the beginning
of sorrows; that was what they laid most to heart. [2.] The continuance of
their trouble; it shall last 1290 days, three years and seven
months, or (as some reckon) three years, six months, and fifteen
days; and then, it is probable, the daily sacrifice was restored, and the
abomination of desolation taken away, in remembrance of which the feast of
dedication was observed even to our Saviour's time, John x. 22. Though it
does not appear by the history that it was exactly so long to a day, yet it
appears that the beginning of the trouble was in the 145th year of the
Seleucidæ, and the end of it in the 148th year; and either the restoring of
the sacrifice, and the taking away of the image, were just so many days after,
or some other previous event that was remarkable, which is not recorded. There
are many particular times fixed in the scripture-prophecies, which it does not
appear by any history, sacred or profane, that the event answered, and yet no
doubt it did punctually; as Isa. xvi. 14. [3.] The completing of their
deliverance, or at least a further advance towards it, which is here set
forty-five days after the former, and, some think, points at the death of
Antiochus, 1335 days after his profaning the temple. Blessed is he that
waits and comes to that time. It is said (1 Mac. ix. 28; x. 1) that the
Maccabees, under a divine conduct, recovered the temple and the city.
Many good interpreters make these to be prophetical days (that is, so many
years), and date them from the destruction of Jerusalem by the Romans; but
what events they then fall upon they are not agreed. Others date them from the
corruption of the gospel-worship by the antichrist, whose reign is confined in
the Apocalypse to 1260 days (that is, years), at the end of which he shall
begin to fall; but thirty years after he shall be quite fallen, at the end of
1290 days; and whoever lives forty years longer, to 1335 days, will see
glorious times indeed. Whether it looks so far forward or no I cannot tell;
but this, however, we may learn, First, That there is a time fixed for
the termination of the church's troubles, and the bringing about of her
deliverance, and that this time will be punctually observed to a day. Secondly,
That this time must be waited for with faith and patience. Thirdly,
That, when it comes, it will abundantly recompense us for our long
expectations of it. Blessed is he who, having waited long, comes to it
at last, for he will then have reason to say, Lo, this is our God, and we
have waited for him.
II. The question, What shall the end be? is asked by Daniel, and an
answer given to it. Observe,
1. Why Daniel asked this question; it was because, though he heard what was
said to the angel, yet he did not understand it, v. 8.
Daniel was a very intelligent man, and had been conversant in visions and
prophecies, and yet here he was puzzled; he did not understand the meaning of
the time, times, and the part of a time, at least not so clearly and
with so much certainty as he wished. Note, The best men are often much at a
loss in their enquiries concerning divine things, and meet with that which
they do not understand. But the better they are the more sensible they
are of their own weaknesses and ignorance, and the more ready to acknowledge
them.
2. What the question was: O my Lord! What shall be the end of these things?
He directs his enquiry not to the angel that talked with him, but immediately
to Christ, for to whom else should we go with our enquiries? "What shall
be the final issue of these events? What do they tend to? What will then end
in?" Note, When we take a view of the affairs of this world, and of the
church of God in it, we cannot but think, What will be the end of these
things? We see things move as if they would end in the utter ruin of God's
kingdom among men. When we observe the prevalence of vice and impiety, the
decay of religion, the sufferings of the righteous, and the triumphs of the
ungodly over them, we may well ask, O my Lord! what will be the end of
these things? But this may satisfy us in general, that all will end well
at last. Great is the truth, and will prevail at long-run. All opposing rule,
principality, and power, will be put down, and holiness and love will triumph,
and be in honour, to eternity. The end, this end, will come.
3. What answer is returned to this question. Besides what refers to the time (v.
11, 12), of which before, here are some general instructions given to Daniel,
with which he is dismissed from further attendance.
(1.) He must content himself with the discoveries that had been made to him,
and not enquire any further: "Go thy way, Daniel; let it suffice
thee that thou has been admitted thus far to the foresight of things to come,
but stop here. Go thy way about the king's business again, ch.
viii. 27. Go thy way, and record what thou hast seen and heard, for the
benefit of posterity, and covet not to see and hear more at present."
Note, Communion with God is not our continual feast in this world; we
sometimes are taken to be witnesses of Christ's glory, and we say, It is
good to be here; but we must go down from the mount, and have there no
continuing city. Those that know much know but in part, and still see
there is a great deal that they are kept in the dark about, and are likely to
be so till the veil is rent; hitherto their knowledge shall go, but no
further. "Go thy way, Daniel, satisfied with what thou hast."
(2.) He must not expect that what had been said to him would be fully
understood till it was accomplished: The words are closed up and sealed,
are involved in perplexities, and are likely to be so, till the time of the
end, till the end of these things; nay, till the end of all things. Daniel
was ordered to seal the book to the time of the end, v. 4. The
Jews used to say, When Elias comes he will tell us all things.
"They are closed up and sealed, that is, the discovery designed to
be made by them is now fully settled and completed; nothing is to be added to
it nor taken from it, for it is closed up and sealed; ask not
therefore after more." Nescire velle quæ magister maximus docere non
vult erudita inscitia est--He has learned much who is willing to be ignorant
of those things which the great teacher does not choose to impart.
(3.) He must count upon no other than that, as long as the world stands, there
will still be in it such a mixture as now we see there is of good and bad, v.
10. We long to see all wheat and no tares in God's field, all corn and no
chaff in God's floor; but it will not be till the time of ingathering, till
the winnowing day, comes; both must grow together until the harvest. As
it has been, so it is, and will be, The wicked shall do wickedly, but the
wise shall understand. In this, as in other things, St. John's Revelation
closes as Daniel did. Rev. xxii. 11, He that is filthy, let him be filthy
still; and he that is holy, let him be holy still. [1.] There is no remedy
but that wicked people will do wickedly; and such people there are and
will be in the world to the end of time. So said the proverb of the
ancients, Wickedness proceeds from the wicked (1 Sam. xxiv. 13); and the
observation of the moderns says the same. Bad men will do bad things; and a corrupt
tree will never bring forth good fruit. Do men gather grapes of
thorns, or bring forth good things from an evil treasure in the heart? No;
wicked practices are the natural products of wicked principles and
dispositions. Marvel not at the matter then, Eccl. v. 8. We are told,
before, that the wicked will do wickedly; we can expect no better from
them: but, which is worse, none of the wicked shall understand. This is
either, First, A part of their sin. They will not understand;
they shut their eyes against the light, and none so blind as those that will
not see. Therefore they are wicked because they will not
understand. If they did but rightly know the truths of God, they would
readily obey the laws of God, Ps. lxxxii. 5. Wilful sin is the effect of
wilful ignorance; they will not understand because they are wicked;
they hate the light, and come not to the light, because their deeds
are evil, John iii. 19. Or, Secondly, It is a part of their
punishment; they will do wickedly, and therefore God has given them up to blindness
of mind, and has said concerning them, They shall not understand,
nor be converted and healed, Matt. xiii. 14, 15. God will not give
them eyes to see, because they will do wickedly, Deut. xxix. 4. [2.] Yet,
bad as the world is, God will secure to himself a remnant of good people in
it; still there shall be some, there shall be many, to whom the providences
and ordinances of God shall be a savour of life unto life, while to
others they are a savour of death unto death. First, the providences of
God shall do them good: Many shall be purified, and made white, and tried,
by their troubles (compare ch. xi. 35), by the same troubles which will
but stir up the corruptions of the wicked and make them do more wickedly.
Note, The afflictions of good people are designed for their trial; but by
these trials they are purified and made white, their corruptions
are purged out, their graces are brightened, and made both more vigorous and
more conspicuous, and are found to praise, and honour, and glory, 1
Pet. i. 7. To those who are themselves sanctified and good every event is
sanctified, and works for good, and helps to make them better. Secondly,
The word of God shall do them good. When the wicked understand not, but
stumble at the word, the wise shall understand. Those who are wise in
practice shall understand doctrine; those who are influenced and governed by
the divine law and love shall be illuminated with a divine light. For if any
man will do his will he shall know the truth, John vii. 17. Give
instruction to a wise man, and he will be yet wiser.
(4.) He must comfort himself with the pleasing prospect of his own happiness
in death, in judgment, and to eternity, v. 13. Daniel was now very old,
and had been long engaged both in an intimate acquaintance with heaven and in
a great deal of public business on this earth. And now he must think of
bidding farewell to this present state: Go thou thy way till the end be.
[1.] It is good for us all to think much of going away from this world; we are
still going, and must be gone shortly, gone the way of all the earth. That
must be our way; but this is our comfort, We shall not go till God calls for
us to another world, and till he has done with us in this world, till he says,
"Go thou thy way; thou hast finished thy testimony, done thy work,
and accomplished as a hireling thy day, therefore now, Go thy way, and
leave it to others to take thy room." [2.] When a good man goes his way
from this world he enters into rest: "Thou shalt rest from all thy
present toils and agitations, and shalt not see the evils that are coming on
the next generation." Never can a child of God say more pertinently than
in his dying moments, Return unto thy rest, O my soul! [3.] Time and
days will have an end; not only our time and days will end very shortly, but
all times and days will have an end at length; yet a little while, and time
shall be no more, but all its revolutions will be numbered and finished. [4.]
Our rest in the grave will be but till the end of the days; and then
the peaceful rest will be happily disturbed by a joyful resurrection. Job
foresaw this when he said of the dead, Till the heavens be no more,
they shall not awake, nor be raised out of their sleep, implying that
then they shall, Job xiv. 12. [5.] We must every one of us stand in our lot
at the end of the days. In the judgment of the great day we must have our
allotment according to what we were, and what we did, in the body, either, Come,
you blessed or, Go, you cursed; and we must stand for ever in
that lot. It was a comfort to Daniel, it is a comfort to all the saints,
that, whatever their lot is in the days of time, they shall have a happy lot
in the end of the days, shall have their lot among the chosen.
And it ought to be the great care and concern of every one of us to secure a
happy lot at last in the end of the days, and they we may well be
content with our present lot, welcome the will of God. [6.] A believing hope
and prospect of a blessed lot in the heavenly Canaan, at the end of the days,
will be an effectual support to us when we are going our way out of this
world, and will furnish us with living comforts in dying moments.
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