John Calvin Commentary Daniel 12:5-7

"Then I, Daniel, looked, and, behold, there stood other two, the one on the brink of the river on this side, and the other on the brink of the river on that side. And one said to the man clothed in linen, who was above the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, who was 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 a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished." — Daniel 12:5-7 (ASV)

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: