John Calvin Commentary Daniel 12

The angel no longer relates future occurrences specifically, but proclaims God to be in general the guardian of His Church, so as to preserve it wonderfully amidst many difficulties and dreadful commotions, as well as in the profound darkness of disaster and death. This is the meaning of this sentence.

This verse consists of two parts: the first relates to that most wretched period which would be full of various and almost numberless calamities; and the second assures us of God’s never-failing protection and preservation of His Church by His own innate power. In this second part, the promise is restricted to the elect, and thus a third clause may be distinguished, but it is only an addition to the second just mentioned.

At the close of the verse, the angel presents us with a definition of the Church, as many professed to be God’s people who were not really so. He says, Michael, the prince of the people, should stand up. Then he states the reason: The calamities of that period should be such as were never witnessed from the beginning of the world. As he addresses Daniel, he says, sons of thy people; for he was one of the sons of Abraham, and the nation from which Daniel sprang was in that sense “his.” From this it follows that the calamities of which he will later treat belong to the true Church, and not to the profane nations.

The singular aid of Michael would not have been needed unless the Church had been oppressed with the most disastrous distresses. We perceive, then, the angel’s meaning to be according to my explanation. The Church would be subject to most numerous and grievous calamities until the advent of Christ, but yet it would feel God’s gracious disposition, ensuring its own safety under His aid and protection.

Many agree in understanding Michael as Christ, the head of the Church. But if it seems better to understand Michael as the archangel, this sense will prove suitable, for under Christ as the head, angels are the guardians of the Church. Whichever is the true meaning, God was the preserver of His Church by the hand of His only-begotten Son, and because the angels are under the government of Christ, He might entrust this duty to Michael.

That foul hypocrite, Servetus, has dared to appropriate this passage to himself; for he has inscribed it as a frontispiece on his horrible comments, because he was called Michael! We observe what diabolic fury seized him, as he dared to claim as his own what is here said of the singular aid afforded by Christ to His Church. He was a man of the most impure feelings, as we have already sufficiently made known. But this was a proof of his impudence and sacrilegious madness—to adorn himself with this title of Christ without blushing, and to elevate himself into Christ’s place, by boasting himself to be Michael, the guardian of the Church, and the mighty prince of the people! This fact is well known, for I have the book at hand should anyone doubt my word.

Prayer:

Grant, Almighty God, since we are placed in similar distresses to those of which You wish to warn us by Your angel, as well as Your ancient people, that Your light may shine upon us by means of Your only-begotten Son. May we feel ourselves always in safety under His invincible power. May we dwell securely under His shadow, and contend earnestly and boldly to the end, against Satan and all his impious crew. And when all our warfare is over, may we arrive at last at that blessed rest where the fruit of our victory awaits us, in the same Christ our Lord. Amen.

[Exposition continues from previous day's lecture]

The twelfth chapter commenced, as we stated in yesterday’s Lecture, with the angel’s prediction as to the future state of the Church after the manifestation of Christ. It was to be subject to many miseries, and therefore this passage would soothe the sorrow of Daniel, and of all the pious, as he still promises safety to the Church through the help of God.

Daniel therefore represented Michael as the guardian of the Church, and God had enjoined this duty upon Christ, as we learn from the tenth chapter of John (John 10:28–29). As we stated yesterday, Michael may mean an angel; but I embrace the opinion of those who refer this to the person of Christ, because it suits the subject best to represent Him as standing forward for the defense of His elect people.

He is called the mighty prince, because He naturally opposed the unconquered fortitude of God to those dangers to which the angel represents the Church to be subject. We well know the very slight causes for which terror often seizes our minds, and when we begin to tremble, nothing can calm our tumult and agitation.

The angel then, in treating of very grievous contests and of the imminent danger of the Church, calls Michael the mighty prince. It is as if he had said, Michael would be the guardian and protector of the elect people, He would exercise immense power, and He alone without the slightest doubt would be sufficient for their protection.

Christ confirms the same assertion, as we just now saw, in the tenth chapter of John. He says all His elect were given Him by His Father, and none of them would perish, because His Father was greater than all; no one, says He, shall pluck my sheep out of my hand.

My Father, who gave them me, is greater than all; meaning, God possesses infinite power and displays it for the safety of those whom He has chosen before the creation of the world, and He has committed it to Me, or has deposited it in My hands. We now perceive the reason for this title, which designates Michael as the great prince. For in consequence of the magnitude of the contest, we ought to enjoy the offer of insuperable strength, to enable us to attain tranquility in the midst of the greatest commotions.

It was in no degree unnecessary for the angel to predict such great calamities as impending over the Church, and in the present day the same expressions are most useful to us. We perceive then how the Jews imagined a state of happiness under Christ, and the same error was adopted by the Apostles, who, when Christ discoursed on the destruction of the temple and the city, thought the end of the world was at hand, and this they connected with their own glory and triumph (Matthew 24:3).

The Prophet then is here instructed by the angel how God would direct the course of His Church when He would manifest to them His only-begotten Son. Still, the severity of distress awaited all the pious; as if he had said, The time of your triumph is not yet arrived; you must still continue your warfare, which will prove both laborious and harassing.

The condition of the new people is here compared with that of the ancient one, who suffered many perils and afflictions at God’s hands. The angel therefore says, even although the faithful suffered very severely under the law and the prophets, yet a more oppressive season was at hand, during which God would treat His Church far more strictly than before, and submit it to far more excruciating trials.

This is the meaning of the passage, a season full of afflictions should arise, such as the nations had never seen since they began to exist. This may refer to the creation of the world, and if we refer it to the people themselves, the exposition will prove correct; for although the Church had in former periods been wretched, yet after the appearance of Christ, it would suffer far more calamities than before.

We remember the language of the Psalmist: The impious have often opposed me from my youth; they have drawn the plough across my back (Psalms 129:1–3). Through all ages then, God subjected His Church to real evils and disasters. But a comparison is here instituted between two different states of the Church, and the angel shows how after Christ’s appearance it would be far from either quietness or happiness.

As it would be oppressed with heavier afflictions, it is not surprising that the fathers desired us to be conformed to the image of God's only-begotten Son (Romans 8:29). Since the period of Christ’s resurrection, even if a more harassing warfare awaits us, we ought to bear it with great composure, because the glory of heaven is placed before our eyes far more clearly than it was before theirs.

At length he adds, At that time thy people shall be preserved. By this expression, the angel points out to us the great importance of the protection of Michael: He promises certain salvation to His elect people, as if he had said, although the Church would be exposed to the greatest dangers, yet with respect to God Himself, it would always be safe and victorious in all contests, because Michael would be superior to every enemy.

The angel then, in thus exhorting the faithful to bear their cross, shows how free they could be from all doubt as to the event, and the absolute certainty of their victory. Although at first sight this prophecy might inspire us with fear and dismay, yet this comfort ought to be sufficient for us: “We shall be conquerors amidst fire and sword, and amidst many deaths we are sure of life.” As perfect safety is here set before us, we ought to feel secure, and to enter with readiness into every engagement.

We are in truth obliged to fight, but Christ has conquered for us, as He says Himself, Trust in me, I have overcome the world (John 16:33). But the angel restricts what he had said generally by way of correction. Many professed to belong to the people of God, and everyone naturally sprung from the stock of Israel boasted of being the offspring of divine seed.

As all wished indiscriminately to belong to God’s people, the angel restricts his expression by a limiting phrase, all people, says he, who were found written in the book. This clause does not mean all Israel after “the flesh” (Romans 9:6–8), but such as God esteems to be real Israelites according to gratuitous election alone.

He here distinguishes between the carnal and spiritual children of Abraham, between the outward Church and that inward and true community which the Almighty approves. Upon what then does the difference depend between those who boast of being Abraham’s children, while they are rejected by God, and those who are really and truly His sons? On the mere grace and favor of God.

He declares His election when He regenerates His elect by His Holy Spirit, and thus inscribes them with a certain mark, while they prove the reality of this sonship by the whole course of their lives, and confirm their own adoption. Meanwhile, we are compelled to go to the fountain at once; God alone by His gratuitous election distinguishes the outward Church, which has nothing but the title, from the true Church, which can never either perish or fall away.

Thus we observe in how many passages of Scripture hypocrites are rejected in the midst of their swelling pride, as they have nothing in common with the sons of God but the external symbols of profession.

We ought to notice this restriction, which assures us of the utter uselessness of outward pomp, and of the unprofitable nature of even a high station in the outward Church, unless we are truly among God’s people. This is expressed fully in Psalm 15 and Psalm 24, while Psalm 73 confirms the same sentiments.

How good is God to Israel, especially to the upright in heart! (Psalms 73:1). In these passages of the Psalms, the cause is not stated to be the secret election of God, but the outward testimony of the conduct; and this, although inferior in degree, is not contrary to the first cause which produces it.

This has its proper place, but God’s election is always superior. The word book refers to that eternal counsel of God, whereby He elected us and adopted us as His sons before the foundation of the world, as we read in the first chapter of Ephesians (Ephesians 1:4). In the same sense, Ezekiel denounces the false prophets who deceived the people of Israel (Ezekiel 8:9). My hand, says God, shall be upon those prophets who deceive my people: they shall not therefore be in the secret assembly of my people, nor shall they be found in the roll of the house of Israel.

The word signifying “to write” is used here: they shall not be written in the enrollment of the house of Israel. The word book is here used in the same sense, and yet we need not adopt the crude idea that the Almighty has any need of a book.

His book is that eternal counsel which predestinates us to Himself, and elects us to the hope of eternal salvation. We now understand the full sense of this instruction, as the Church shall remain in safety amidst many deaths, and even in the last stage of despair it shall escape through the mercy and help of God. We must also remember this definition of a church, because many boast of being God’s sons, who are complete strangers to Him.

This leads us to consider the subject of election, as our salvation flows from that fountain. Our calling, which is His outward testimony to it, follows that gratuitous adoption which is hidden within Himself; and thus God, when regenerating us by His Spirit, inscribes upon us His marks and signs, from which He is able to acknowledge us as His real children.

Regarding the translation of the first words, it is literally, many who sleep in the earth of dust, or who are in earth and dust; for the genitive is used as an epithet, though it may be read as if in apposition to the former word "sleep," meaning those who are reduced to earth and dust.

The angel seems here to mark a transition from the commencement of the preaching of the gospel to the final day of the resurrection, without sufficient reason for it. For why does he pass over the intermediate time during which many events might be the subject of prophecy? He unites these two subjects very suitably and properly, connecting the salvation of the Church with the final resurrection and with the second coming of Christ.

Wherever we may look around us, we never find any source of salvation on earth. The angel announces the salvation of all the elect. They are most miserably oppressed on all sides, and wherever they turn their eyes, they perceive nothing but confusion. Hence, the hope of the promised salvation could not be conceived by man before the elect raise their minds to the second coming of Christ.

It is just as if the angel had said, God will be the constant preserver of his Church, even to the end; but the manner in which he will preserve it must not be taken in a carnal sense, as the Church will be like a dead body until it rises again.

Here we perceive the angel teaching the same truth as Paul delivers in other words, namely, we are dead, and our life is hidden with Christ; it shall then be made manifest when he shall appear in the heavens (Colossians 3:3). We must hold this first of all: God is sufficiently powerful to defend us, and we need not hesitate in feeling ourselves safe under his hand and protection.

Meanwhile, it is necessary to add this second point: as long as we fix our eyes only on this present state of things and dwell upon what the world offers us, we will always be like the dead. And why is this so? Our life ought to be hidden with Christ in God.

Our salvation is secure, but we still hope for it, as Paul says in another passage (Romans 8:23–24). What is hoped for is not seen, he says. This shows us how completely timely is the transition from this doctrine respecting God’s elect to the last advent of Christ. This then is enough with respect to the context.

The word many seems here clearly to stand for all, and this is not to be considered absurd at all, for the angel does not use the word in contrast with "all" or "few," but only with "one." Some of the Jews strain this expression to mean the restoration of the Church in this world under themselves, which is perfectly frivolous. In this case, the following language would not be correct—Some shall rise to life, and others to disgrace and contempt. Hence, if this concerned only the Church of God, certainly none would rise to disgrace and condemnation.

This shows the angel is treating of the last resurrection, which is common to all and allows of no exceptions. I have lately explained why he calls our attention to the advent of Christ. Since all things in the world will be constantly confused, our minds must necessarily be raised upwards and gain the victory over what we observe with our eyes and comprehend with our outward senses.

Those who sleep in the earth and the dust; meaning, wherever the earth and dust exist, they will nevertheless rise, implying the hope of a resurrection not founded on natural causes but depending upon the inestimable power of God, which surpasses all our senses. Hence, although the elect as well as the wicked will be reduced to earth and dust, this will by no means form an obstacle to God’s raising them up again.

He uses earth and dust. In my judgment אדמת, admeth, “of the earth,” is the genus, and עפר, gnepher, “dust,” is the species, meaning, although they are only putrid carcasses, yet they will be reduced to dust, which is minute particles of earth. God, then, is endowed with sufficient power to call forth the dead to newness of life.

This passage is worthy of special notice because the prophets do not contain any clearer testimony than this to the last resurrection, particularly as the angel distinctly asserts the future rising again of both the righteous and the wicked. Eternity is here opposed to those temporal miseries to which we are now subjected. Here we may notice the admonition of Paul that those momentary afflictions by which God tries us cannot be compared with that eternal glory which will never cease (Romans 8:18). This, therefore, is the reason why the angel so clearly expresses that eternal life awaits the elect, and eternal disgrace and condemnation will be the lot of the ungodly. He afterwards adds—

The word “prudent” means endowed with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former meaning suits chapter 11 better, and in verse 10 it will be used absolutely.

Therefore, it means those who are endowed with understanding. The angel here confirms what I have recently expressed concerning the final resurrection, and shows how we will enjoy its fruits, because eternal glory is laid up for us in heaven. We should not complain of being treated unworthily whenever we seem to suffer harshness at God’s hands, because we should be satisfied with the glory of heaven and with the perpetual existence of that life which has been promised to us.

Then he says, the teachers, or those who excel in understanding, shall shine forth as the light of heaven. If the word “teachers” is considered preferable, there will be a figure of speech, a part being put for the whole; therefore, I follow the usual explanation.

He applies the phrase “endowed with understanding” to those who do not depart from the true and pure knowledge of God, as will be explained more fully later. For the angel contrasts the profane, who proudly and contemptuously rage against God, with the faithful, whose whole wisdom is to submit themselves to God and to worship Him with the purest affection of their minds.

We will say more on this subject tomorrow. But he now says, those who retained sincere piety should be like the light of the firmament; meaning, they will be heirs of the kingdom of heaven, where they will enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures of speech to explain what is incomprehensible. This implies that nothing can possibly be found in the world that corresponds to the glory of the elect people.

And those who will justify many will be like stars, he says. He repeats the same thing in other words, and now speaks of stars, having previously used the phrase the brightness of the firmament in the same sense; and instead of “those who are endowed with understanding,” he says, those who will have justified. Without doubt, the angel here especially refers to the teachers of the truth, but in my opinion, he also includes all the pious worshippers of God.

No one of God’s children should confine their attention privately to themselves but, as far as possible, everyone should concern themselves with the welfare of their brothers and sisters. God has entrusted the teaching of His salvation to us, not so that we would privately keep it to ourselves, but so that we would point out the way of salvation to all humankind.

This, therefore, is the common duty of the children of God: to promote the salvation of their brothers and sisters. By this word “justifying,” the angel means not that it is in the power of one person to justify another, but that an attribute of God is here transferred to His ministers.

Meanwhile, we are as clearly justified by any teaching that brings faith within our reach as we are by the faith that springs from that teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ, in whom is the complete perfection of justification. Thus, our justification may be ascribed equally to the faith taught and the doctrine that teaches it.

And those who bring this teaching before us are the ministers of our justification. The assertion of the angel, in other words, is this: the children of God, who, being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, will not only be saved themselves but will also possess surpassing glory far beyond anything that exists in this world.

This is the complete explanation. Thus, we understand that the nature of true prudence consists in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brothers and sisters.

The effect of this labor of ours should increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father when He desires us to be the ministers of His righteousness?

As James says, We preserve those about to perish if we bring them back into the right way (James 5:19). James calls us preservers, just as the angel calls us justifiers. Neither the angel nor the apostle wishes to detract from the glory of God, but by these forms of speech, the Spirit represents us as ministers of justification and salvation when we unite with ourselves, in the same bonds, all those who need our assistance and efforts.

It follows next:

We have already explained that “the time of the end” is a period previously fixed on by God and settled by His own counsel. The following word refers to tracing out and running to and fro, but not necessarily in a bad sense, while it also signifies to investigate. Interpreters explain the angel’s meaning as if many would be unworthy to receive this prophecy from Daniel; and therefore it was to be closed up and only enigmatically delivered to a few, because scarcely one in a hundred would pay attention to what he had delivered.

I think the Holy Spirit has a different intention here. The angel’s advice is this: There is no reason why this prophecy should cause despondency or dismay because few would receive it. Although it would be universally despised and ridiculed, nevertheless shut it up like a precious treasure. Isaiah has a passage nearly similar (Isaiah 8:16): Close up my law, seal the testimony among my disciples.

Isaiah’s spirit would be broken when he perceived himself an object of universal derision and God’s sacred oracles trodden underfoot; thus he might lose all courage and decline his office as a teacher. But God affords him comfort: Close up, says He, my law among my disciples, and do not notice this profane crew; although they all despise your teaching, do not suppose your voice deserves their ridicule; close it up, close it up among my disciples, says He; however few may embrace your teaching, yet let it remain sacred and laid up in the hearts of the pious. The Prophet afterwards says, Behold my children with me. Here he boasts in his contentment with very few, and thus triumphs over the impious and insolent multitude.

So at the present time in the Papacy and throughout the whole world, impiety prevails so extensively that there is scarcely a single corner in which the majority agree in true obedience to God. As God foresaw how very few would embrace this prophecy with becoming reverence, the angel desired to animate the Prophet, lest he grow weary and consider this prophecy of little value because it failed to command the applause of the whole world.

Close up the book, then. But what does the phrase imply? Not to hide it from all men, but to satisfy the Prophet when he saw so few reverently embracing the teaching so plainly set before him by the angel. This is not properly a command; the angel simply tells Daniel to hide or seal up this book and these words, offering him at the same time much consolation.

If all men despise your doctrine and reject what you set before them—if the majority pass it by contemptuously—shut it up and seal it, not treating it as valueless, but preserving it as a treasure. I deposit it with time; you lay it up among my disciples. You, Daniel; here the Prophet’s name is mentioned.

If you think yourself to be alone, yet companions will afterwards be added to you who will treat this prophecy with true piety. Shut up, then, and seal it until the time of the end; for God will prove by the event that He has not spoken in vain, and experience will show that I was sent by Him, since every occurrence has been previously predicted.

Many shall investigate, and knowledge shall increase. Some writers take this second clause in a contrary sense, as if many erratic spirits would run about with vague speculations and wander from the truth. But this is too forced. I do not hesitate to suppose the angel to promise the arrival of a period when God would collect many disciples to Himself, although at the beginning they would be very few and insignificant.

Many, then, shall investigate; meaning, though they are most careless and slothful while boasting themselves God’s people, yet God would gather to Himself a great multitude from other quarters. Small indeed and insignificant is the apparent number of the faithful who care for the truth of God and who show any eagerness to learn it, but do not let this scarcity move you.

The sons of God will soon increase. Many shall investigate, and knowledge shall increase. This prophecy will not always be buried in obscurity; the Lord will eventually cause many to embrace it to their own salvation. This event really came to pass. Before Christ’s coming, this doctrine was not esteemed according to its value.

The extreme ignorance and grossness of the people is notorious, while their religion was nearly overthrown until God afterwards increased His Church. And at the present time, anyone who will carefully consider this prediction will experience its utility. This can scarcely be fully expressed in words; for, unless this prophecy had been preserved and laid up like an inestimable treasure, much of our faith would have passed away. This divine assistance affords us strength and enables us to overcome all the attacks of the world and of the devil.

Prayer:

Grant, Almighty God, since we have to engage in battle throughout the course of our lives, and our strength is liable to fail in various ways, that we may be supported by Your power and so persevere to the end. May we never grow weary, but learn to overcome the whole world and to look forward to that happy eternity to which You invite us. May we never hesitate while Christ Your Son fights for us, in whose hand and power our victory is placed; and may He ever admit us into alliance with Himself in that conquest which He has procured for us, until at length He will gather us at the last day into the enjoyment of that triumph in which He has gone before us. Amen.

Daniel here recounts his vision of other angels standing on each bank of the river. He alludes to the Tigris, which he had previously mentioned, as the vision was presented to him there. He says, One asked the other, How long will it be to the end? The one who was asked swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident at its proper time, and people must wait for the time, times, and half a time. This is a summary of the passage.

When he says he beheld, he draws our attention to the certainty of the vision. Unless he had been attentive and had applied his mind seriously to these mysteries, his narrative would have failed to inspire confidence. But as his mind was completely calm, and he was eager to receive the instruction conveyed by God through His angel, not the slightest doubt can be cast upon what he so faithfully relates to us.

He speaks of angels as if they were men, for the reason previously given. He does not imply they were really men, but uses that expression because of their outward appearance; for as they had a human face, they were called men. I do not assert their bodies were merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed His angels in real bodies temporarily, and yet they would not for that reason become men.

For Christ took upon Himself our flesh and was truly man, while He was God manifest in flesh (1 Timothy 3:16). But this is not true of angels, who received only a temporary body while performing the duties of their office. There is no doubt of this assertion—the name of “men” cannot properly belong to angels, but it well suits the human form or likeness which they sometimes wore.

It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from previous ages, he adds—it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them (Ephesians 3:10).

So wonderfully does God work in His Church, that He causes admiration among the angels in heaven by leaving many things unknown to them, as Christ testifies concerning the last day (Matthew 24:36). This is the reason why the angel uses the interrogation, How long is it to the end of these wonders? God doubtless urged the angel here to inquire into an event veiled in obscurity, for the purpose of awakening our attention.

It would indeed be absurd for us to overlook these things with inattention, when angels themselves display such anxiety with their questions, while they perceive traces of the secret power of God. Unless we are remarkably dull, this doubt of the angel ought to stir us to greater diligence and attention.

This also is the force of the word פלאות phlaoth, “wonderful things;” for the angel calls everything which he did not understand, wonderful. If the comparison is permissible, how great would our ingratitude be if we did not give our whole attention to considering these mysteries, which angels are compelled to confess are beyond their grasp!

The angel, as if he were astonished, calls those things “wonderful” which were hidden not only from the minds of humans, but also from himself and his companions. But the other answers; from which it appears that some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be accepted here, as he speculates too cleverly, or rather too irreverently, when discussing the order of angels.

But I only state the existence of some difference because God assigns various duties to certain angels, and He dispenses to each a certain measure of grace and revelation, according to His pleasure. We know there is but one teacher of humans and angels—the Son of God, who is His eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made.

He states this angel’s clothing to have been linen garments, implying splendor. Linen garments were then of great value; hence an ornament and decoration is here applied to angels, as God separates them from the common crowd of people. Thus Daniel would more easily comprehend that these persons were not earth-born mortals, but angels clothed by God for a short period in the human form.

He says, This angel raised up his hands to heaven. Those who consider this action a symbol of power are mistaken, for without doubt the Prophet intended to demonstrate the usual method of swearing. They usually raised the right hand, according to the testimony of numerous passages of Scripture.

I have raised my hand towards God (Genesis 14:22). Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus, to raise both hands, as if doubling the oath, is stronger than raising the right hand in the ordinary manner. We must then consider the use of both hands as intended to confirm the oath, as the subject was one of great importance.

It follows, for a time, times, and half a time. I have stated my objection to the opinion of those who think one year, two years, and half a year are intended here. I confess the passage ought to be understood concerning that pollution of the Temple which the Prophet has already discussed.

History clearly assures us that the Temple was not cleansed until the end of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine taught here, its meaning is very simple: time means a long period, times a longer period, and a half means the end or closing period.

The sum of the whole is this: many years must elapse before God fulfills what His Prophet had declared. Time therefore signifies a long period; times, double this period; as if he had said, While the children of God are kept in suspense for so long without obtaining an answer to their petitions, the time will be prolonged, indeed, even doubled.

We see then that a “time” does not mean precisely one year, nor do “times” signify two years, but an indefinite period. With respect to the half of a time, this is added for the comfort of the godly, to prevent them from despairing during the delay because God does not fulfill their desire.

Thus they rest patiently until this “time” as well as “the times” pass away. Besides, the outcome is set before them by the words half a time, to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period.

He afterwards adds, And in the complement or consumption of the dispersion or contrition of the hand of God’s people, all these things shall be fulfilled. First, the time must pass away, next, the times must be added, then the half time must follow. All these things must reach their accomplishment, and when they are thoroughly completed, he says, then will come the contrition of the hand of the holy people.

The angel again proclaims how the Church of God would be oppressed by many calamities. Thus, this entire verse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless and completely losing their spirits because of their suffering severe and multiplied trials, not for a few months merely, but for a long duration.

He uses this phrase, the wearing down of the hand of the holy people—if you prefer to read it so—metaphorically, meaning the holy people would be deprived of strength, just as if their hands were completely worn down. Whatever agility humans possess is usually shown in the hands, and they were given to humans by God for the special purpose of being extended to all parts of the body and for executing the ordinary operations of humankind. This metaphor is now very suitable, as the people were so mutilated as to be deprived of all strength and vigor. This is a brief sketch of the meaning of the clause.

If we read “dispersion” according to its common meaning, it will suit very well, since the hand of the holy people would be dispersed; meaning, the Church would be a stranger in the world and be dispersed throughout it. This has been continually fulfilled from that day to the present.

How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation. For how does the body of the Church now appear to us? How has it appeared throughout all ages? Surely it has always been torn in pieces and dispersed.

Hence the angel’s prediction is not in vain if we adopt the interpretation—the hand of the holy people would be dispersed—but yet the end would be prosperous, as he had previously announced when discussing its resurrection and final salvation. It now follows: