“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” (Daniel 12:1).
A recent translation of the Bible which in 1913 had reached its seventh edition, renders these words: “And at that period, Mikal, the Great Prince, who defends the children of your people, will stand up, and a period of distress will come, such as has not come from the existence of the nation to that period, but in that period your people shall escape — all who are written in the Book of Record.”
The Lord Jesus Christ is evidently the one here designated Michael, as seen in a preceding chapter. The stupendous works to be accomplished by this personage, as shown in the context, confirms this application. The expression regarding him that he shall “stand up,” also strongly confirms this interpretation. To “stand up,” as will be seen from previous uses of this expression in the Book of Daniel, signifies to assume authority or power as a ruler or king. Ten times is this expression, “stand up,” employed by Daniel:
In Chapter Eight, verse 22, we read that “four kingdoms shall stand up out of the nation.” This has reference to the four kingdoms into which Alexander’s empire was divided after his death. In 8:23, it is said that “a king of fierce countenance shall stand up.” Again we read in 8:25 of a certain king that should “stand up against the Prince of princes.” In 11:2, it is mentioned that “there shall stand up yet three kings in Persia.” In 11:3 we read: “a mighty king shall stand up.” In 11:4, it is said of another king that “when he shall stand up, his kingdom shall be broken.” In 11:7, the expression is employed the same: “But out of a branch of her roots shall one stand up in his estate.” Again in 11:20, “Then shall stand up in his estate a raiser of taxes.” In 11:21, we read, “In his estate shall stand up a vile person.” And in 12:1, the text under consideration, “And at that time shall Michael stand up.”
In every one of these instances the meaning of the words is to assume kingly authority or power. Up to this last one, human rulers or kings are referred to. At last, a mighty ruler from the Heavenly Court stands up. He is called “The Great Prince,” “Michael.” In another place He is called “the Archangel Michael”; and again, “the Angel of Jehovah.” The assumption of kingly authority and power by this mighty One is in connection with a great time of trouble, a period of great distress of nations — such a severe trouble and distress as never occurred before. From this distress and trouble Daniel’s people and nation are to be delivered; or as rendered by Fenton, Daniel’s “people escape”; and this deliverance is accomplished by the standing up of Michael. Furthermore, all this is to occur in connection with the resurrection from the dead.
Who, we ask, but our Lord Jesus Christ has power to assume such a rulership? Who but he can bring to pass such stupendous events? Who but the great “Angel of Jehovah” can be referred to by this mighty angel Michael? We cannot conceive of any other than he.
The revealing angel informs the Prophet that “at that time shall Michael stand up”; or, as the translation of Fenton reads, “at that period Mikal will stand up.” This expression seems clearly to teach that at some particular point of time, during the period in which the events described in the previous verses are transpiring, Jesus Christ shall “stand up,” or assume authority, and together with many other exhibitions of his divine power, deliver Daniel’s long oppressed people.
The expression “at that time,” or “in that period,” should not be separated from the statements of verses 44 and 45 of the preceding chapter, which close with the words, “he shall come to his end, and none shall help him.” If, as some have taught, the one referred to in these words is Napoleon, then it would be most reasonable to expect that whoever may be referred to as Michael would surely assume control of human affairs — at least of those affairs that relate to Daniel’s people — at some point of time during Napoleon’s career. As no such event occurred “at that time,” or “in that period,” it seems clear that Napoleon is not the one described in these verses. Furthermore, those who apply the verses to the French nation under Napoleon, meet with the insurmountable difficulty that the French nation did not “come to its end” at that time.
It is quite evident that the events described in these verses await fulfilment in the closing scenes of the time of trouble. Other events of stupendous importance that will occur in connection with these closing scenes are described in other prophetic Scriptures; and these Scriptures teach that the trouble and distress in Palestine in connection with the fulfilment of these predictions will involve all nations. In Jeremiah 25:31 this same period is referred to in the words, “The Lord hath a controversy with the nations.” In Isaiah 34:8, which also refers to the same time and events, we learn the nature of this “controversy”: “It is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion.” The result of this conflict or controversy over Zion is mentioned by several of the Prophets. We quote one of these:
“And these are the words that the Lord spake concerning Israel and concerning Judah. Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their king, whom I will raise up unto them. For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; but I will correct thee in measure, and will not leave thee altogether unpunished” (Jeremiah 30:4-11).
For long centuries Jerusalem, which frequently in prophecy stands for the Holy Land of Palestine, has been a bone of contention on the part of the nations of the earth. The Prophet Zechariah refers to this in the words of Jehovah:
“Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness; and I will open Mine eyes upon the house of Judah, and will smite every horse of the people with blindness. And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God. In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. …
“In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.”
The words that follow portray the repentance of the nation and their conversion to Christ in the midst of their extreme trouble:
“And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon Me whom they have pierced, and they shall mourn for Him.”
It will be necessary at this point to have in mind the New Testament teaching concerning the manner of Christ’s Advent and the order of events in connection with his manifestation to the different classes of human beings. Contrary to the general view it seems clear that his Coming or Advent will not be manifest to the physical sight. He will make known the fact of his presence first to the living watchers of the Church. His manifestation to Israel, the nations, and the world, will be after the Church class have passed beyond the veil and are with their Lord. This will be in the closing scenes of the great time of trouble which, as the Scriptures show, will be in Palestine. The Scripture under consideration, as also those just cited, meet their fulfilment in connection with Israel’s deliverance; and at that same time the presence of Christ will be made known to all mankind.
This is referred to in the words of the Prophet Ezekiel in a prediction in which he describes Israel’s deliverance in their time of trouble: “Thus will I magnify Myself and sanctify Myself in the eyes of many nations; and they shall know that I am Jehovah.”
The same event is referred to by St. Paul, only he gives the additional information that at this time spiritual Israel, the Church, will have been glorified and will be manifested with Christ to the world, as we read: “When Christ, who is our life, shall appear [be manifested], then shall ye also appear [be manifested] with him in glory” (Colossians 3:4). The Old Testament prophecies plainly show the synchronism of the saints’ resurrection, Israel’s restoration and conversion, Antichrist’s destruction, as also the destruction of all the other enemies of truth and righteousness. All these events will immediately precede the “times of restitution of all things spoken by the mouth of all the holy prophets.” In other words, these events are clearly taught to cover an indefinite, but comparatively brief period, just prior to the times of restitution. The successive order of these events, however, is revealed only in the New Testament, and particularly in the last book, The Revelation of Jesus Christ.
The “time of trouble,” or, as Fenton translates this expression, “a period of distress,” seems in this place to have reference to the closing troublous times, as they relate to the Jewish people in Palestine. This aspect of the great trouble that closes the Gospel Age is called in Jeremiah 30:7, “the time of Jacob’s trouble,” out of which he shall be saved. This does not conflict with the thought that the whole world at this time will be in the throes of distress and anguish; but the Jewish aspect of the trouble alone is referred to in the above statement in Jeremiah and in the Daniel passage; and even this one aspect is only briefly described here. Others of the Prophets describe these terrible scenes quite fully (see Joel 3, Amos 9:8-15, Zephaniah 3:8-20, Zechariah 12:7-14, Zechariah 14). The great and important events that this period of distress will bring to pass may be summed up as follows: Israel’s deliverance and exaltation as a nation, the destruction of other nations, Israel’s conversion to the Messiah, and the revelation to the world that Christ has assumed the sceptre of earth’s dominion.
Some limit the expression, “thy people,” to Daniel’s own nation; and this interpretation seems to be corroborated by the other uses of the expression in the Book of Daniel. There can be no question that Daniel understood his own nation and people to be referred to. The prayer of Daniel recorded in Chapter Nine, was for his people and land. The answer of the angel Gabriel, “Seventy weeks are determined upon thy people and upon thy holy city,” certainly must be understood in this way. The words of the angel, “Now I am come to make thee understand what shall befall thy people in the latter days” (Daniel 10:14), seem to apply in this way. It is worthy to be observed in this connection that the Fenton translation very strongly favors this application. The words, “Mikal, the Great Prince, who defends the children of your people,” sustain this. The statement, “a period of distress will come, such as has not come from the existence of the nation [Daniel’s nation],” still further confirms this application. And again, the words, “but in that period your people shall escape,” when compared with the words in Jeremiah 30:7, “but he shall be saved out of it,” also support this interpretation.
The expression, “every one that shall be found written in the book,” limits this particular deliverance or salvation to believing Israelites or Jews — those continuing to hold the faith of a coming Messiah and the Divine authenticity of the Old Testament. It is in connection with “Jacob’s trouble” in Palestine, as we have just seen, that the conversion of many of them to Christ as their Messiah will take place.
It will be noticed that only one “book” is mentioned in this statement. This book seems clearly to be the one referred to by Moses and by David (see Exodus 32:32,33, Psalms 69:28). This cannot be what is called the Lamb’s book of life, referred to in the Revelation. The Lamb’s book of life records the names of the overcomers of spiritual Israel. The one in the passage under consideration seems to refer to the one that records the overcomers of fleshly Israel.
We would here remind the reader again that this prediction in Daniel, as also the others we have quoted, describes events and scenes that occur subsequent to the deliverance of the Church of Christ. Theirs is the first or chief resurrection, which embraces only the joint-heirs with Christ. Israel’s deliverance or salvation is accomplished by Christ at a time when all the faithful overcomers of the Gospel Age are with him in glory. This order of events seems clearly portrayed in the New Testament. St. Paul refers to it as a mystery or secret. He says, “For I would not, brethren [of the Church class], that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in [that is, until the full number of the elect Church class is completed].”
The Apostle next speaks of the salvation of the nation of Israel in these words:
“And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer [Christ, Head and Body], and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins. As concerning the Gospel, they are enemies for your sakes [that you may partake of the choicest, the spiritual part of the promise]: but as touching the election [by which they were chosen to receive special earthly favors from God, promised to their father Abraham and his natural seed], they are beloved for the fathers’ sakes. For the gifts and calling of God are not things to be repented of.
“For as ye [Gentile Christians] in times past have not believed God, yet have now obtained mercy through their unbelief [their unbelief was that which made it necessary to invite Gentiles to the chief favor, in order that the predestined number to complete Christ’s Body might be secured]: even so have these also now not believed [in the chief favor], that through your mercy they also may [when their blindness is removed] obtain mercy. For God hath concluded them all in unbelief, that He might have mercy [when the “election” is complete] upon all” (Romans 11:25-32).
The same Apostle, in the Epistle to the Hebrews, enlarges further on this subject, describing the deliverance from death of all the Old Testament overcomers, locating this event as being after the completion, deliverance, and change of the elect Church of this Gospel Age; and he implies that the deliveance of the Old Testament saints will be accomplished by Christ and his glorified Church. Referring to this, he says, “And these all [the Old Testament saints], having obtained a good report through faith, received not [the fulfilment of] the promise [of deliverance]: God having [foreseen and] provided some better thing for us, that they without [apart from] us should not be made perfect” (Hebrews 11:39,40).
After finishing his portrayal of the special deliverance that is to come to Daniel’s people, the revealing angel makes a statement which in a general way seems to comprehend the whole period of Michael’s reign — the Millennial times: “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.” As one has said,
“Michael (which signifies ‘Who as God,’ or one representing God) is the name here applied to our great Redeemer, who is indeed the great Prince ordained of God to stand forth and deliver Daniel’s people, God’s people — all who love God in truth and sincerity — Israelites indeed (Romans 9:6,25,26, Galatians 6:16). He will deliver them from sin, ignorance, pain, and death, and from all the persecutions and besetments of Satan’s blinded servants, which have in the past almost overwhelmed them. All found written in the Lamb’s book of life will be delivered forever, from all enemies; those written as worthy during the Jewish and Patriarchal Ages, as well as these written in the Gospel Age, and those who will be written during the Millennial Age.”
The angel next gives the comforting and encouraging assurance that “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” (verse 3). Two classes seem to be mentioned in this comforting prediction — those called of God to be teachers, and those likewise called of God, who demonstrated their faithfulness and zeal in converting many to live righteous, holy lives.
“Then shall they who in the times of tribulation have led many to a knowledge of salvation receive the glorious reward of their faithfulness.” The second clause of this verse …
“… refers back to Daniel 11:33-35, and is here, as there, not limited to the teachers, but denotes the intelligent who, by instructing their contemporaries by means of word and deed, have awakened them to steadfastness and fidelity to their confession in the times of tribulation and have strengthened their faith, and some of whom have … sealed their testimony with their blood. These shall shine in eternal life with heavenly splendor. The splendor of the vault of heaven (Exodus 24:10) is a figure of the glory which Christ designates as a light like the sun (‘The righteous shall shine forth as the sun,’ Matthew 13:43, referring to the passage before us). …
“The salvation of the people, which the end shall bring in, consists accordingly in the consummation of the people of God by the resurrection of the dead and the judgment dividing the pious from the godless.”
The dissertation of another on the coming Kingdom seems most appropriate in this connection:
“When fully set up, the Kingdom of God will be of two parts, a spiritual or heavenly phase and an earthly or human phase. The spiritual will always be invisible to men, as those composing it will be of the Divine, spiritual nature, which no man hath seen nor can see (1 Tim. 6:16, John 1:18); yet its presence and power will be mightily manifested, chiefly through its human representatives, who will constitute the earthly phase of the Kingdom of God.
“Those who will constitute the spiritual phase of the kingdom are the overcoming saints of the Gospel Age — the Christ, Head and Body — glorified. Their resurrection and exaltation to power precedes that of all others, because through this class all others are to be blessed (Hebrews 11:39,40). Theirs is the first resurrection (Revelation 20:5). The great work before this glorious anointed company — the Christ — necessitates their exaltation to the Divine nature: no other than Divine power could accomplish it. Theirs is a work pertaining not only to this world, but to all things in heaven and in earth — among spiritual as well as among human beings (Matthew 28:18, Colossians 1:20, Ephesians 1:10, Philippians 2:10, 1 Corinthians 6:3).
“The work of the earthly phase of the Kingdom of God will be confined to this world and to humanity. And those so highly honored as to have a share in it will be the most exalted and honored of God among men. These are the class whose judgment day was previous to the Gospel Age. Having been tried and found faithful, in the awakening they will not be brought forth to judgment again, but will at once receive the reward of their faithfulness — an instanta- neous resurrection to perfection as men. (Others than these and the spiritual class will be gradually raised to perfection during that Millennial Age.) Thus this class will be ready at once for the great work before it as the human agents of the Christ in restoring and blessing the remainder of mankind. As the spiritual nature is necessary to the accomplishment of the work of Christ, so perfect human nature is appropriate for the future accomplishment of the work to be done among men. These will minister among and be seen of men, while the glory of their perfection will be a constant example and an incentive to other men to strive to attain the same perfection. And that these Ancient Worthies will be in the human phase of the Kingdom and seen of mankind is fully attested by Jesus’ words to the unbelieving Jews who were rejecting Him. He said, ‘Ye shall see Abraham, Isaac and Jacob, and all the prophets, in the Kingdom of God.’ It should be noticed also, that the Master does not mention that He or the Apostles will be visible with Abraham. As a matter of fact, men will see and mingle with the earthly phase of the Kingdom, but not with the spiritual; and some will, no doubt, be sorely vexed to find that they rejected so great an honor.”
Still another statement is of interest and importance here:
“Though all God’s people (all who, when brought to a knowledge of Him, love and obey Him) will be delivered, yet the degrees of honor to be granted to some — the overcomers — are carefully noted; also the fact that some of the great ones of the past — Alexander, Nero, Napoleon, the Caesars, the popes, etc. — whose talents, misused, crushed while they dazzled the world, will be seen in their true characters, and be ashamed and dishonored during that Millennial Age” (C. T. Russell).
The Time of the End
“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” (Daniel 12:4).
This verse has been variously translated: The Douay version renders it: “But thou, O Daniel, shut up the words, and seal the book, even to the time appointed: many shall pass over, and knowledge shall be manifold.” Another translation, which interprets the word “knowledge” to refer to a knowledge of the prophecy, and which is endorsed by Luther, Lowth, Gill, Stuart, Zockler, Wintle, Keil, Faussett, Wordsworth, De Witte, Tregelles, and Van Ess, all prominent Hebrew scholars, reads as follows: “But thou, O Daniel, shut up the words, and seal the book, to the time of the end; many shall examine it, and the knowledge shall be increased.”
The command to “shut up the words” is very similar to that given to Daniel in the vision of Chapter Eight, where we read (verse 26), “Wherefore shut thou up the vision.” The thought in the text under consideration, however, seems to be, “shut up the [these] words.” As in the former case the command refers to the vision that the angel had just explained, so in this instance it may refer only to the predictive words of the angel in this particular vision, beginning in Chapter Ten and continuing on through Chapter Eleven and into Chapter Twelve.
The words “shut up” and “seal” evidently mean that Daniel was to shut up or seal the words in the sense of guarding them, not in the sense of hiding them from the sight of men. The meaning is that Daniel must close the prophecy because it was to extend into a long period of time. While it means to stop, to conclude, to hide, as in 2 Kings 3:19, Ezekiel 28:3, yet it does not mean that the vision should be kept secret or that it would be incomprehensible. On the contrary it was true that some of its parts were fulfilled and understood not long after Daniel saw it. To seal, or shut up, therefore, does not contain the thought of incomprehensibility, but rather that of keeping or preserving. A noted writer (Kliefoth) has thus expressed the meaning: “A document is sealed up in the original text, and laid up in archives (shut up), that it may remain preserved for remote times, but not that it may remain secret, while copies of it remain in public use.” The simple meaning of the command is summed up by the same writer in the words: “Preserve the revelation, not because it is not to be understood; also not for the purpose of keeping it secret, but that it may remain preserved for distant times.” The same thought is true regarding the other books of the Old Testament — they were to be preserved for the benefit of generations following; and Daniel was to see that the words of this prophecy were preserved securely, that they might continue to the time of the end or the time appointed. The shutting up or sealing does not exclude the use of it in transcriptions.
There exists, therefore, nothing in these words that should cause us to think that the study or searching into the things revealed in the prediction is excluded or forbidden until a certain time. “Daniel must place in security the prophe- cies he had received until the time of the end, so that through all times, many men may be able to read them, and gain understanding (or better, obtain knowl- edge) from them.” When we consider that the prophecy under consideration is divinely stated to be for the purpose of showing what shall occur to Daniel’s people from the time of Cyrus the Great, down to our time, it would not be reasonable to suppose that Daniel’s people, whether of fleshly or spiritual Israel, or both, would be deprived of the privilege of searching it, and thus of obtaining whatever benefit might be intended for them.
If it had remained sealed in the sense of being hidden away, then of course it would have been unused and useless all the long centuries from Daniel’s day until now. This seems unreasonable. It was given for the purpose of imparting consolation to the Lord’s people amidst their tribulations, and of assisting them to continue steadfast in the faith of their fathers. And history records the fact that not only the prophecy under consideration, but all the prophecies contained in the Book of Daniel, were studied by some, long before the First Advent of the Redeemer, as well as by many Jews and Christians of the early years of the Christian era. When the “falling away” came, and the great anti- Christian Apos- tasy was set up, copies of these old writings were lost sight of. Nevertheless, God in His providence took care that they were preserved, and when the great revival of learning began to come in as a result of the Reformation, one by one these manuscripts were brought forth from their hiding places. The Reformation was the result of the discovery and the opening of a closed Bible. The great work of the Reformation was to give the Bible to the people in the civilized languages of Europe, etc.
Regarding the above interpretation of the text, it must be admitted that the Common Version translation, “Many shall run to and fro,” instead of, “Many shall examine it,” is the most popular, if not the most correct, translation of the verse. Interpreting it from this standpoint, we find it has had a much wider and far-reaching fulfilment. If we accept the Common Version translation here, the following by an eminent expositor will be found profitable:
“Daniel’s prophecies also, though dealing principally with the course of nations and the lapse of ages, give us two or three general social signs of the state of things at the close of this Age, and it cannot be denied that these apply to the nineteenth century as to no previous one. He does not say the power of steam will be applied to locomotion, and the art of travel will be revolutionized; but, looking at the result, rather than the cause, he mentions in half a dozen simple words the most characteristic feature of the nineteenth century — ‘many shall run to and fro.’ Now to an eye that could embrace in one glance the civilized world, all its seas and all its shores, all its roads and all its rivers, all its towns and its cities, what would be the first and strongest impression produced on considering the scene? Surely that of ceaseless motion; many running to and fro, like ants around an ant hill: Innumerable travelers cross and recross each other’s paths, not creeping or crawling, but rapidly running in every direction; trains flying with amazing speed by day and by night all over the land; steamers, crowded with hundreds and even thousands of passengers, traversing every sea and every ocean; huge floating hotels, thronged with guests, plying in multitudes on the great rivers of the great continents; railroads, level, elevated, and underground, passing over and under each other in the million-peopled cities of different countries; the whole scene swarming with men and women in motion: many running to and fro! No previous age of the world’s history could have presented this spec- tacle; it is unique, it is becoming ever more marked, as year by year hundreds of miles of fresh railroads open up new districts, and as population and emigra- tion increase, and as commerce spreads. Ten thousand persons travel now where one traveled formerly; even ladies and children think little of circum- navigating the globe for pleasure. There is no mistaking this sign of the time of the end; it is distinctive, and so conspicuous and unprecedented as to be a subject of constant comment. How few, as they point to it with pride and plea- sure, remember it is a Divine mark of the time of the end, and associated with the Second Coming of Christ and the resurrection of the dead!”
“And knowledge shall be increased,” are the angel’s next words. We have already considered the words as applied to a knowledge of the prophecies of Daniel. If we accept the suggestion that a wider application of the words is contained in the prediction, and this is the general understanding, then the fulfilment of the prediction in these days is even more apparent. Education, which is one great means of increasing knowledge, has become compulsory in all parts of the civilized world. Comparatively few there are in these lands today who are unable to read and write their own language. Literature of every kind floods the homes of rich and poor. The people of every land are acquainted with all the important events that are taking place over the whole civilized world. Telegraph messages travel faster than the sun; wireless and radio much faster. Events that occur in the United States in the late hours of the night are known in London before the people in the States are awakened from sleep. The news of events in India and Australia is published in London before the hour of the events, reckoned by the sun, arrives. The wonderful discoveries and inventions that are day by day coming to light are immediately published all over the world and made of universal benefit. An education that is at the present time within the reach of the common people was unattainable by even kings and nobles in the earlier ages. An intelligent schoolboy today knows more of the elements of true science, of the movements of the planetary systems, of the laws governing them, of the past and present condition of the earth, than did the wisest philosophers of ancient times.
“The knowledge of these days is real knowledge, an acquaintance with the facts and forces of nature, a rediscovery of the records of the past, and, above all, an immensely widespread acquaintance on the part of mankind, with the ‘volume of the book,’ containing that Divine revelation which imparts the highest of all knowledge, the knowledge of God and of His Son Jesus Christ our Lord. Brief was the Bible of Daniel’s day, and few were the copies of it! Yet only where it had enlightened the minds of men did any true moral or spiritual knowledge exist. Age after age elapsed, and the New Testament was added to the Old. But how few comparatively were still the copies! And owing to the uneducated condition of the masses, how few could study the copies that did exist. In the Dark Ages the Bible might almost as well not have existed, so little were its glorious revelations understood. And there followed ages when to read and study it brought torture and death, and when, alas! editions were printed to be burned. Only since the Reformation has the world really possessed the book, and only within the last century have Bible societies existed to multiply versions and editions and to distribute by millions all over the world this king of books.”
With the words, “and knowledge shall be increased,” the angel’s voice ceased. Up to this point there had been no pause on the part of the revealing angel, from the time when, perhaps not ten minutes prior to this, he had said to the Prophet, “Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all,” etc. What an astounding series of events relating to the history of Daniel’s people are described by the heavenly revealer in this brief period; events extending from the days of Cyrus the Great, the king of Persia in the sixth century BC, down to our day, and even to the conclusion of the great Resurrection Age. “What stronger and more convincing proofs,” a noted writer has said, “can be given or required of a Divine providence, and a Divine revelation, that there is a God who directs and orders the transactions of the world, and that Daniel was a prophet inspired by Him, ‘a man greatly beloved,’ as he is often addressed by the angel! Our blessed Savior (Matthew 24:15) hath bestowed upon him the appellation of ‘Daniel the Prophet’; and that is authority sufficient for any Christian.” In recording in these expositions the fulfilment of the long series of predictions given through the Prophet, there have been produced such evidences and attestations that Daniel was a true prophet that no infidel can successfully deny, nor disprove.
As the angel’s voice ceased, Daniel informs us that he looked again and saw two others, doubtless heavenly beings, angels, standing on the banks of the river [Hiddekel], the one on this side and the other on that. Besides these two who were now seen for the first time by Daniel, he beheld another, who seemed to be standing above the waters of the river. This one is represented as clothed in linen. One of the other two, or if we leave out the word “one,” which is in italic, both inquired, “How long shall it be to the end of these wonders?” “How long is it to the end of these wonders?” (Fenton). The question was undoubtedly asked primarily for the Prophet’s information; but of course more particularly for the Lord’s people who would be living in the latter days. The reply to the question was given by the angel of the Lord, who seemed to the Prophet to stand over, or above the river. Daniel says,
“And I heard the man clothed in linen, which was upon [above] 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 an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
The narrative goes on to say that while Daniel heard these words of the heavenly revealer, he did not understand them, and so made further inquiry. The question of Daniel is variously translated. The Common Version rendering is: “O my Lord, what shall be the end of these things?” The Fenton translation is: “My Lord, what shall be after these things?” Bishop Newton’s translation is: “What or how long shall be these latter times, or latter wonders?” The reply of the angel, “Go thy way, Daniel: for the words are closed up and sealed till the time of the end,” seems to imply a refusal to answer; yet according to the words of the angel in verses 11 and 12, it was not altogether a refusal.
The Prophet is next informed that during the entire period of prevailing wickedness and persecution and distress of God’s people, “many shall be purified, and made white, and tried; but the wicked [the oppressors and persecutors] shall do wickedly: and none of the wicked shall understand; but the wise [margin, teachers] shall understand.”
Truly, these words of the Prophet are now a matter of history. The various visions given to the beloved Daniel covered many details of the entire period of the empire and reign of evil from his day “until He come whose right it is.” And as one after another of the great beastly, persecuting powers have “stood up,” God’s people have felt the cruel hand of tyranny and persecution. From Daniel’s day to the Advent of the Savior and on to the full end of the Jewish Age, AD 70, there was much opportunity for the “holy people” to suffer, to be purified, and made white.
Then as divine providence since the days of Israel’s rejection has turned to all nations of the earth to take out of them a people for his name to make up the Bride of Christ, how abundant has been the opportunity for the faithful, who have responded to the call, likewise to be tried, to be purified, and made white; particularly as these have come in contact with those powers of darkness represented in the great apostate anti-Christian systems.
History indeed attests that the wicked have done wickedly. All manner of corrupt, dishonest, unjust, and wicked works have been practised against the righteous; and the wicked have not understood the Divine plans and purposes; nor have they known the Divine times, seasons, and limitations. But as was promised, the wise of God’s people have understood, for they have walked in the path of light that has been shining more and more unto the perfect day; they have given heed to the more sure word of prophecy. And now at last as the journey is all but ended, and nearly all the prophetic testimony describing these eventful times up to the great Redeemer’s Advent in power and glory is fulfilled, the faithful, the wise in heavenly wisdom, lift up their heads and greatly rejoice, knowing that their redemption draweth nigh.