Albert Barnes Commentary Daniel 12

And at that time - At the period referred to in the preceding chapter. The fair construction of the passage demands this interpretation. If that refers to Antiochus Epiphanes, then what is said here must also refer to him. We are to look for the direct and immediate fulfillment of this prediction in something that occurred under him, however it may be supposed to have an ultimate reference to other and more remote events. The phrase “at that time,” however, does not limit what is said here to any one part of his life, or to his death, but to the general period referred to during his reign. That reign was only eleven years, and the fulfillment must be found somewhere during that period.

Shall Michael - On the meaning of this word, and the being referred to here, see the notes at Daniel 10:13.

Stand up - That is, he will interpose; he will come forth to render aid. This does not necessarily mean that he would visibly appear, but that he would in fact interpose. In the time of great distress and trouble, supernatural or angelic aid would be rendered to the people of God. No one can prove that this would not be so, nor is there any inherent improbability in the supposition that good angels may be employed to render assistance in times of trouble. Compare the notes at Daniel 10:13.

The great prince which standeth for the children of thy people - See the notes as above at Daniel 10:13. The meaning is that he had the affairs of the Hebrew people, or the people of God, especially under his protection, or he was appointed to watch over them. This doctrine is in accordance with the notions that prevailed at that time, and no one can demonstrate that it is not true. There is no authority for applying this to the Messiah, as many have done, because the term Michael is not elsewhere given to him, and all that the language fairly conveys is met by the other supposition. The simple meaning is that he who was the guardian angel of that nation, or who was appointed to watch over its interests, would at that time of great trouble interpose and render aid.

And there shall be a time of trouble - Under Antiochus Epiphanes. See the notes at Daniel 11:21-45. Compare the books of the Maccabees throughout.

Such as never was since there was a nation even to that same time - This might be construed with reference to the Jewish nation, meaning that the trouble would be greater than any that had occurred during its history. But it may also be taken, as our translators understand it, in a more general sense, as referring to any or all nations. In either sense, it can hardly be considered the language of hyperbole.

The troubles that came upon the land under the persecutions of Antiochus probably surpassed any that the Hebrew nation ever experienced. Nor could it be shown that, for the same period of time, they were surpassed among any other people. The Savior has employed this language as adapted to express the intensity of the trials that would be brought upon the Jews by the Romans (Matthew 24:21), but He does not say that, as used in Daniel, it had reference originally to that event.

It was language appropriate to express the thought that He wished to convey, and He, therefore, so employed it.

And at that time - When these troubles are at their height.

Thy people shall be delivered - Namely, by the valor and virtues of the Maccabees. See the accounts in the books of the Maccabees. Compare Prideaux, Con. iii. 257 and following.

Every one that shall be found written in the book - Whose names are enrolled; that is, enrolled as among the living. The idea is that a register was made of the names of those who were to be spared—namely, by God, or by the angel—and that all whose names were so recorded would be preserved. Those not so enrolled would be cut off under the persecutions of Antiochus.

The language here does not refer to the book of eternal life or salvation, nor is it implied that those who would thus be preserved would necessarily be saved. Instead, it refers to their preservation from death and persecution, as if their names were recorded in a book or enrolled. We frequently meet with similar ideas in the Scriptures. The idea is, of course, poetical, but it expresses with sufficient clearness the thought that there was a Divine purpose concerning them. It suggests that there was a definite number whom God designed to keep alive, and that these would be delivered from those troubles, while many others would be cut off. Compare the notes at Daniel 10:21.

And many of them - The natural and obvious meaning of the word “many” (רבים rabı̂ym) here is, that a large portion of the persons referred to would thus awake, but not all. So we should understand it if applied to other things, as in such expressions as these - “many of the people,” “many of the houses in a city,” “many of the trees in a forest,” “many of the rivers in a country,” etc. In the Scriptures, however, it is undeniable that the word is sometimes used to denote the whole considered as constituted of many, as in (Romans 5:15–16), (Romans 5:19). In these passages no one can well doubt that the word many is used to denote all, considered as composed of the “many” that make up the human race, or the “many” offences that man has committed.

So if it were to be used respecting those who were to come forth from the caves and strongholds where they had been driven by persecution, or those who sleep in their graves, and who will come forth in a general resurrection, it might be used of them considered as the many, and it might be said “the many” or “the multitude” comes forth.

Not a few interpreters, therefore, have understood this in the sense of all, considered as referring to a multitude, or as suggesting the idea of a multitude, or keeping up the idea that there would be great numbers. If this is the proper interpretation, the word “many” was used instead of the word “all” to suggest to the mind the idea that there would be a multitude, or that there would be a great number. Some, as Lengerke, apply it to all the Israelites who were not written in the book (Daniel 12:1), that is, to a resurrection of all the Israelites who had died; some, as Porphyry, a coming forth of the multitudes out of the caves and strongholds who had been driven there by persecution; and some, as Rosenmuller and Havernick, understand it as meaning all, as in (Romans 5:15), (Romans 5:19). The sum of all that can be said in regard to the meaning of the word, it seems to me, is, that it is so far ambiguous that it might be applied:

1. To “many” considered as a large portion of a number of persons or things;
2. Or, in an absolute sense, to the whole of any number of persons or things considered as a multitude or great number.

As used here in the visions of the future, it would seem to denote that the eye of the angel was fixed on a great multitude rising from the dust of the earth, without any particular or distinct reference to the question whether all arose. There would be a vast or general resurrection from the dust; so much so that the mind would be interested mainly in the contemplation of the great hosts who would thus come forth. Thus understood, the language might, of itself, apply either to a general arousing of the Hebrew people in the time of the Maccabees, or to a general resurrection of the dead in the last day.

That sleep - This expression is one that denotes either natural sleep, or anything that resembles sleep. In the latter sense it is often used to denote death, and especially the death of the pious - who calmly slumber in their graves in the hope of awaking in the morning of the resurrection. (See the notes at 1 Thessalonians 4:14). It cannot be denied that it might be applied to those who, for any cause, were inactive, or whose energies were not aroused - as we often employ the word sleep or slumber - and that it might be thus used of those who seemed to slumber in the midst of the persecutions which raged, and the wrongs that were committed by Antiochus; but it would be most natural to understand it of those who were dead, and this idea would be particularly suggested in the connection in which it stands here.

In the dust of the earth - Hebrew, “In the ground, or earth of dust” - ארמת־עפר 'ademath ‛âphâr. The language denotes the ground or earth considered as composed of dust, and would naturally refer to those who are dead and buried - considered as sleeping there with the hope of awaking in the resurrection.

Shall awake - This is language appropriate to those who are asleep, and to the dead considered as being asleep. It might, indeed, be applied to an arousing from a state of lethargy and inaction, but its most obvious, and its full meaning, would be to apply it to the resurrection of the dead, considered as an awaking to life of those who were slumbering in their graves.

Some - One portion of them. The relative number is not designated, but it is implied that there would be two classes. They would not all rise to the same destiny, or the same lot.

To everlasting life - So that they would live forever. This stands in contrast with their sleeping in the dust of the earth, or their being dead, and it implies that that state would not occur in regard to them again. Once they slept in the dust of the earth; now they would live forever, or would die no more. Whether in this world or in another is not here said, and there is nothing in the passage which would enable one to determine this.

The single idea is that of living forever, or never dying again. This is language which must have been derived from the doctrine of the resurrection of the dead, and of the future state, and which must imply the belief of that doctrine in whatever sense it may be used here. It is such as in subsequent times was employed by the sacred writers to denote the future state, and the rewards of the righteous. The most common term employed in the New Testament, perhaps, to describe true religion, is life, and the usual phrase to denote the condition of the righteous after the resurrection is eternal or everlasting life. . This language, then, would most naturally be referred to that state, and covers all the subsequent revelations respecting the condition of the blessed.

And some to shame - Another portion in such a way that they will have only shame or dishonor. The Hebrew word means reproach, scorn, insult; and it may be applied to the reproach which one casts on another (Job 16:10; Psalms 39:8 (9); Psalms 79:12); or to the reproach which rests on anyone (Joshua 5:9; Isaiah 54:4). Here the word means the reproach or dishonor which would rest on them for their sins, their misconduct, their evil deeds. The word itself would apply to any persons who were subjected to disgrace for their former misconduct.

If it is understood here as having a reference to those who would be aroused from their apathy, and summoned from their retreats in the times of the Maccabees, the meaning is, that they would be called forth to public shame on account of their apostasy, and their conformity to pagan customs; if it is interpreted as applying to the resurrection of the dead, it means that the wicked would rise to reproach and shame before the universe for their folly and vileness. As a matter of fact, one of the bitterest ingredients in the doom of the wicked will be the shame and confusion with which they will be overwhelmed in the great day on account of the sins and follies of their course in this world.

And everlasting contempt - The word “everlasting” in this place is the same which in the former part of the verse is applied to the other portion that would awake, and like that properly denotes eternal; as in (Matthew 25:46), the word translated everlasting (punishment) is the same which is rendered eternal (life), and means what is to endure forever. So the Greek here, where the same word occurs, as in (Matthew 25:46) - some to everlasting life, εἰς ζωὴν αἰώνιον eis zōēn aiōnion, and some to everlasting contempt, εἰς αἰσχύνην αἰώνιον eis aischunēn aiōnion - is one which would denote a strict and proper eternity.

The word “contempt” (דראון derâ'ôn) means, properly, a repulse; and then aversion, abhorrence. The meaning here is aversion or abhorrence - the feeling with which we turn away from what is loathsome, disgusting, or hateful.

Then it denotes the state of mind with which we contemplate the vile and the abandoned; and in this respect expresses the emotion with which the wicked will be viewed on the final trial. The word everlasting completes the image, meaning that this feeling of loathing and abhorrence would continue forever. In a subordinate sense this language might be used to denote the feelings with which cowards, ingrates, and apostates are regarded on earth; but it cannot be doubted that it will receive its most perfect fulfillment in the future world - in that aversion with which the lost will be viewed by all holy beings in the world to come.

And they that be wise — This is the language which, in the Scriptures, is employed to denote the pious, or those who serve God and keep His commandments. See the book of Proverbs, throughout. True religion is wisdom, and sin is folly, and those who live for God and for heaven are the truly wise. The meaning is that they have chosen the path which true wisdom suggests as the one people should walk, while all the ways of sin are ways of folly. The language used here expresses a general truth, applicable in itself to all the righteous at all times, and nothing can be inferred from the term employed as to what was intended by the angel.

Shall shine as the brightness of the firmament — As the sky above us. The image is that of the sky at night, studded with bright and beautiful stars. No comparison could be more striking.

The meaning appears to be that each one of the righteous will be like a bright and beautiful star, and that, in their numbers, order, and harmony, they will resemble the heavenly constellations at night. Nothing can be more sublime than to look on the heavens on a clear night and to think of the number and order of the stars above us as an emblem of the righteous in the heavenly world. The word translated 'firmament' properly means expanse, or what is spread out, and it is applied to the sky as it appears to be spread out above us.

And they that turn many to righteousness — This refers to those who would be instrumental in converting people to the worship of the true God and to the ways of religion. This is very general language and could be applied to any persons who have been instrumental in bringing sinners to the knowledge of the truth. It would apply in an eminent degree to ministers of the gospel who are successful in their work, and to missionaries among the pagan. From the language alone, however, nothing certain can be argued regarding the original reference as used by the angel, and it seems to have been his intention to use language so general that it could be applied to all, of all ages and countries, who would be instrumental in turning people to God.

As the stars — This refers to the stars that are distinguished by their size and luster in the firmament. In the former part of the verse, when speaking of those who were “wise,” the design seems to be to compare them to the sky as it appears, adorned with innumerable stars, whose numbers and groupings constitute great beauty. In this clause, however, the design seems to be to compare those who are eminent in converting people to the particularly beautiful and bright stars that strike us as we look at the heavens—those more distinguished in size and splendor, and that seem to lead the others. The meaning is that amidst the hosts of the saved, they will be conspicuous; they will be honored in proportion to their toils, their sacrifices, and their success.

Forever and ever — To all eternity. This refers to those who will turn many to righteousness; and the meaning is that they will continue thus to be distinguished and honored to all eternity.

But you, O Daniel, shut up the words - That is, by sealing them up, or by closing the book, and writing no more in it. The meaning is, that all has been communicated which it was intended to communicate. The angel had no more to say, and the volume might be sealed up.

And seal the book - This would seem to have been not an unusual custom in closing a prophecy, either by affixing a seal to it that should be designed to confirm it as the prophet’s work—as we seal a deed, a will, or a contract—or to secure the volume, as we seal a letter. Compare the notes at Daniel 8:26 and Isaiah 8:16.

Even to the time of the end - That is, the period when all these things will be accomplished. Then:

1. The truth of the prediction now carefully sealed up will be seen and acknowledged;

2. And then, also, it may be expected that there will be clearer knowledge on all these subjects, for the facts will throw increased light on the meaning and the bearing of the predictions.

Many shall run to and fro - Many shall run to and fro. This means they will pass up and down in the world, or go from place to place.

The reference is clearly to those who would thus go to impart knowledge, to give information, and to call the attention of people to great and important matters. The language is applicable to any methods of imparting important knowledge, and it refers to a time when this would be the characteristic of the age.

There is nothing else to which it can be so well applied as to the labors of Christian missionaries, ministers of the gospel, and others who, in the cause of Christian truth, go about to rouse the attention of people to the great subjects of religion. The natural application of the language is to refer it to the times when the gospel would be preached to the world at large.

And knowledge shall be increased - And knowledge shall be increased. That is, by this method.

The angel seems to mean that in this way there would be an advance in knowledge on all the subjects of religion, and particularly on the points to which he had referred. This would be one of the characteristics of these times, and this would be the means by which it would be accomplished.

Our own age has furnished a good illustration of the meaning of this language, and it will be still more fully and strikingly illustrated as the time approaches when the knowledge of the Lord will fill the whole world.

Having thus gone through an exposition of these, the closing words of the vision (Daniel 12:1–4), it seems proper that we should endeavor to ascertain the meaning of the angel in what is here said, and its bearing more particularly on what he had said before. With this view, therefore, several remarks may be made here.

1. It seems clear that there was in some respects, and for some purpose, a primary reference to Antiochus, and to the fact that in his time there would be a great rousing up of the friends of God and of religion, as if from their graves.

   The connection demands it. If the close of the last chapter refers to Antiochus, then it cannot be denied that this does also, for it is introduced in immediate connection with that, and as referring to that time: And at that time.

   The facts referred to would require the same interpretation. Thus it is said that it would be a time of trouble, such as there had never been since the nation existed—a state of things which clearly refers to the calamities which would be brought upon them by the persecutions of Antiochus Epiphanes.

   This interpretation seems to be in accordance with the purpose of the angel to give the assurance that these troubles would come to an end, and that in the time of the greatest calamity, when everything seemed tending to ruin, God would interpose, would secure the people, and would cause His own worship to be restored. Therefore, it appears to me that Porphyry was so far right as to apply this to the time of Antiochus and to the events that occurred under the Maccabees.

   “Then,” he says, “those who, as it were, sleep in the dust of the earth, and are pressed down with the weight of evils, and, as it were, hid in sepulchres of misery, shall rise from the dust of the earth to unexpected victory, and shall raise their heads from the ground—the observers of the law rising to everlasting life, and the violators of it to eternal shame.” He also refers to the history, in which it is said that, in the times of the persecutions, many of the Jews fled to the desert, and hid themselves in caves and caverns, and that after the victories of the Maccabees they came forth, and that this was metaphorically (μεταφορικῶς (metaphorikōs)) called a resurrection of the dead (Jerome, in loc.).

2. This language, however, is derived from the doctrine of the literal resurrection of the dead. It implies the belief of that doctrine. It is such language as would be used only where that doctrine was known and believed; it would convey no proper idea unless it were known and believed.

   The passage, then, may be adduced as full proof that the doctrine of the resurrection of the dead, both of the just and the unjust, was understood and believed in the time of Daniel. No one can reasonably doubt this.

   Such language is not used in countries where the doctrine of the resurrection of the dead is not believed. Where used, as it is in Christian lands, it is full proof, even when employed for illustration, that the doctrine of the resurrection is a common article of belief. Compare the notes at Isaiah 26:19.

   This language is not found in the Greek and Latin classic writers, nor in pagan writings in modern times; nor is it found in the earlier Hebrew Scriptures; nor is it used by unbelievers even for illustration. The proof, therefore, is clear that, as employed in the time of Daniel, the doctrine of the resurrection of the dead was known and believed.

   If so, it marks an important fact in the progress of theological opinion and knowledge in his time. How it came to be known is not intimated here, nor explained elsewhere, but of the fact no one can have any reasonable doubt.

   Even now, so clear and accurate is the language, that if we wish to express the doctrine of the resurrection of the dead, we cannot do it better than by employing the language of the angel in addressing Daniel. (See Editor’s Preface to volume on Job.)

3. The full meaning of the language is not met by the events that occurred in the times of the Maccabees. As figurative, or, as Porphyry says, metaphorical, it might be used to describe those events.

   But what then occurred would not measure up to the proper and complete meaning of the prediction. That is, if nothing more was intended, we should feel that the event fell far short of the full import of the language, of the ideas it was fitted to convey, and of the hopes it was adapted to inspire.

   If that was all, then this lofty language would not have been used. There was nothing in the facts that adequately corresponded with it.

   In the obvious and literal sense, there was nothing which could be called a resurrection to everlasting life; nothing that could be called an awaking to everlasting shame and contempt. There was nothing which would justify literally the language they shall shine as the brightness of the firmament, and as the stars forever and ever. The language naturally has a higher signification than this, and even when employed for illustration, that higher signification should be recognized and would be suggested to the mind.

4. The passage looks onward to a higher and more important event than any that occurred in the times of the Maccabees—to the general resurrection of the dead, of the just and the unjust, and to the final glory of the righteous.

   The order of thought in the angel's mind would seem to have been this: he designed primarily to furnish Daniel with an assurance that deliverance would come in the time of the severe troubles which were to overwhelm the nation, and that the nation would ultimately be safe.

   In doing this, his mind almost unconsciously glanced forward to a final deliverance from death and the grave, and he expressed the thought he designed to convey in the well-known and familiar language used to describe the resurrection.

   Commencing the description in this manner, by the laws of prophetic suggestion (compare the Introduction to Isaiah, Section 7), the mind finally rested on the ultimate event. What began with the deliverance in the times of the Maccabees ended in the full contemplation of the resurrection of the dead and the scenes beyond the last judgment.

5. If it is asked what would be the relevance or the propriety of this language, if this is the correct interpretation, or what would be its bearing on the design of the angel, it may be replied:

   That the assurance was in this way conveyed that these troubles under Antiochus would cease—an assurance as definite and distinct as though all that was said had been confined to that;

   That a much more important, and more cheering general truth was thus brought to view: that ultimately the people of God would emerge from all trouble and would stand before God in glory—a truth of great value then, and at all times;

   That this truth was of so universal a nature that it might be applied in all times of trouble. When the church was assailed, when the people of God were persecuted, when they were driven away from their temples of worship, and when the rites of religion were suspended; when the zeal of many would grow cold, and the pious would be disheartened, they might look forward to brighter times. There was to be an end of all these troubles. There was to be a winding up of these affairs. All the dead were to be raised from their graves, the good and the bad; thus the righteous would triumph and would shine like the brightness of the firmament, and the wicked would be overwhelmed with shame and contempt.

6. From all this it follows that this passage may be used to prove the doctrine of the resurrection of the dead and the doctrine of eternal retribution.

   Although not the primary purpose of the language as used by the angel, it is nevertheless based on the truth and the belief of these doctrines. The angel's mind ultimately rested on these great truths as adapted to awe the wicked and to give consolation to the people of God in times of trouble.

   Thus Daniel was directed to some of the most glorious truths that would be established and inculcated by the coming of the Messiah and, long before He appeared, had a glimpse of the great doctrine He came to teach respecting the ultimate destiny of humankind.

Then I Daniel looked - My attention was attracted in a new direction. Until now, it would seem, it had been fixed on the angel and on what he was saying. The angel now informed him that he had closed his communication, and Daniel was now attracted by a new heavenly vision.

And, behold, there stood other two - Two other angels. The connection requires us to understand this of angels, though they are not expressly called so.

The one on this side of the bank of the river - Margin, as in Hebrew, “lip.” The word is used to denote the bank of the river from its resemblance to a lip. The river referred to here is the Hiddekel or Tigris, as discussed in the notes on Daniel 10:4. These angels stood on each side of the river, though it does not appear that there was any special significance in that fact. It perhaps contributed merely to the majesty and solemnity of the vision.

The names of these angels are not mentioned, and their appearing is merely an indication of the interest they take in the affairs of men, and in the Divine purposes and doings. They came, therefore, as if they had been deeply interested listeners to what the angel had been saying, and for the purpose of making inquiry as to the final result of all these wonderful events.

The angel who had been addressing Daniel stood over the river (Daniel 12:6).