The Greatest Of The Prophets - by George McCready Price (1955) 65 (Study Completed)
12. FINAL EXPLANATIONS
The wrong of separating these last three chapters, tenth, eleventh, and twelfth, has already been spoken of; for this separation tends to obscure their essential unity. They all together constitute one vision, not three. Yet there may be another way of viewing the matter. Dr. Charles remarks that this twelfth chapter is properly set off from the preceding; for he says chapter 11 is concerned largely with human history which is already almost wholly in the past, only one or two items impending in the proximate future, while chapter 12 passes over from the temporal to the eternal. In this he is certainly correct.
The beginning of the kingly reign of Christ introduces the Chapter, followed by a time of trouble for all the nations of the world, and the final deliverance of God’s people. A partial resurrection is also mentioned, with the glorification of all those who are truly wise. Repeatedly the angel tells Daniel that the prophecies which have been revealed to him are not for his especial benefit, but are intended for those who will be living down near the end of human history, and indeed will be fully understood only by them. Peter alludes to the some important principle, when he says that the prophets often greatly desired to understand what had been revealed to them, but were told that “not unto themselves,” but to the people of a later age their prophecies applied. 1 Peter 1:11, 12.
Daniel 12:1. And at that time shall Michael stand up, the great Prince who stands 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.
The time here mentioned is coincident with the last move made by the haughty, anti-Christian power mentioned in the preceding chapter. It must be understood as preceding the end of that power, with none to help him; for it is this act of Michael, in taking control of the situation, which brings about that end. Who or what can help any earthly power, when Christ, the great Prince who stands for the children of thy people, stands up in opposition?
The final move on the part of the papacy, as stated in the last verse of the former chapter, planting his headquarters between the sea and the glorious holy mountain, we have interpreted as meaning that it takes up a position of strategic advantage for the final assault against the true church. But the enemies of God’s people proceed no further. For at that time they are halted. How often during the long, painful centuries the church has had to present her “back as the ground, and as the street, to them that go over." Isaiah 51:23. How often have her enemies been permitted to “wear out the saints of the Most High” (Daniel 7:25), until they have become “drunken with the blood of the saints” (Revelation 17:6). Now all this is changed. For when the final stage of the controversy between Christ and Satan has been reached, then a radical change is seen in God’s plan of dealing with such matters; and at that time thy people shall be delivered.
The term stand up is frequently used both in Daniel and elsewhere to mean “begin to reign,” or to “come to the throne.” This may be its meaning here. However, it is also used (Daniel 8:25 etc.) in the sense of exercising some special power, such as attacking an enemy. Hence it may be used in the latter sense here, meaning that Michael [Christ] at this time intervenes to protect His people. This is implied in the descriptive clause, the great Prince who stands for the children of thy people. Both aspects of the term may be included here; for this period marks the change in Christ’s work from the priestly to the kingly, a most momentous change for the universe as a whole, and a change which is signalized here on earth by the end of human probation, and the sealing of the destinies of all human beings for weal or for woe. When He assumes His position as King of kings and Lord of lords, although there may be a short interval of seeming delay, He takes measures for the protection of His sorely tried people, who are at that time still on earth and threatened by the combined powers of the beast and the false prophet. Revelation 13:15-17.
In the note on Daniel 10:21 we have already explained that Michael means Christ, this being the name He assumed when, in His pre-existent state, He stepped down to take on the duties of an angel, thus filling the station made vacant by the great rebel, Lucifer. In Jude 9, Michael is called “the Archangel,” which would show that He must be above all other spirit beings; for there can hardly be more than one thus designated. We are also told that at the voice of the Archangel the righteous dead are to be raised (I Thessalonians 4:16); while Jesus tells us that His own voice is to summon the dead to life (John 5:26-29). This line of reasoning shows that the term “Michael the Archangel” refers to Christ. Besides, we have an equally clear statement in the present text that Michael is the great Prince who stands for the children of thy people, an expression which can refer only to Christ.
Is not Christ reigning now? Of course, in one sense; for we are told in Ephesians that at His ascension He joined the Father on the throne of the universe. Ephesians 1:20-22. In another sense the Scriptures always represent the Messiah as ultimately taking the throne of David, a kingdom which is never to end. Luke 1:32, 33. In one of His parables He also represents Himself as going into a far country, “to receive for Himself a kingdom, and to return;” and when He was come back, “having received the kingdom” (Luke 19:12, 15), He settles with the servants whom He had commissioned to handle His affairs, “till I come.”
This is hardly the place to discuss the details of this complicated theological doctrine. It may suffice to say that Christ is now a priest-king, mediating the cases of His earthly people. Soon He will cease His work as priest, and all the kingdoms of the world will then become “the kingdom of our Lord, and of His Christ.” Revelation 11:15. In other words, this vision, like all the others in this book of Daniel, conducts us down to the end of the present order of human affairs, a change coincident with a radical change in the affairs of the entire universe, which is the assumption by Christ of His long-deferred rightful position as King of kings and Lord of lords. And it is this turn in the affairs of the universe which is indicated by this verse.
When Lucifer, then first of the covering cherubs or “presence angels,” started his revolt in heaven, he quit his official position (Jude 6) in protest, and thereafter was driven from heaven. The Son of God stepped down into the place of universal service thus made vacant, and during the entire Old Testament period He carried out the work which would have been that of Lucifer, plus the additional duties resulting from the presence of sin among mankind. During this period He carried the name of Michael, the Archangel. Jude 9; Revelation 12:7. When He stepped down still lower and became incarnate, it appears that Gabriel was promoted to the first place among the angels. See The Desire of Ages, page 693; The Great Controversy, page 669.
A time of trouble. This refers to a period of unprecedented distress among the nations, just preceding the Second Coming of Christ. The people of God are still here on earth in their mortal state, and must pass through this time of trouble without sin, for probation is ended, and there is no merciful High Priest to intercede for them in heaven. But this “time of trouble” is directed chiefly against the wicked and continues until their complete destruction at the Second Coming. This is the period of the pouring out of the seven last plagues of Revelation 16, and it occupies a short period, perhaps about a year, after the close of probation and before the actual return of the King.
Another time of “great tribulation” is mentioned by Christ in Matthew 24:21, but it is spoken of as a time of tribulation or of persecution for the righteous. Both are spoken of as the greatest in all human history; but they are two very distinct events, many centuries apart, the one falling upon the people of God during the long term of papal persecution during the Dark Ages, which had to be shortened for the sake of the elect (verse 22), the other being the one here mentioned in this verse of Daniel, which falls upon the wicked and ends only with their complete destruction (2 Thessalonians 1:7, 8).
At that time thy people shall be delivered. In the eighth chapter the question was asked, “How long shall be the vision.... to give both the sanctuary and the host to be trodden underfoot?” This question was partly answered then and there, so far as the part about the “sanctuary” was concerned; but no answer at all was given as to how long “the host,” or the people of God, would be trodden underfoot. Now the answer is being given to the prophet. “At that time thy people shall be delivered.” This ultimate deliverance must have seemed painfully deferred to Daniel; but its accomplishment is sure, even though it does not take place until the close of all human affairs.
As intimated above, God miraculously intervenes to save His people from the designs of their enemies a short period before the actual appearance of Jesus in the clouds of heaven. While the people of God have to remain on earth a little longer after the close of probation and the sealing of everyone’s destiny, and while they are not entirely exempt from the effects of the seven last plagues which are falling upon the wicked all around them, they have the blessed assurance of deliverance from all that has vexed and threatened them. They comfort themselves with the forty sixth Psalm, “the refuge Psalm,” which applies to their experience at this time.
Written in the book. Paul mentions certain friends “whose names are in the book of life.” Philippians 4:3. Similar phraseology, “the book of life,” occurs in other places, while the Revelation gives us a vivid picture of the final judgment which will be based on the records in the books of heaven.
Daniel 12:2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
This is hardly the place for a complete statement about the resurrection, as a Bible doctrine. In Ezekiel 37 and in a few places elsewhere in the Old Testament, a resurrection of the righteous is alluded to; but this is the first passage where a similar future is predicted for at least some of the wicked. For it needs to be expressly noted that this awakening from the dust of the earth is here affirmed only of many, not of all. But if it is to be literally true that “they that pierced Him” (Revelation 1:7) are to see Christ when He comes with the clouds, it is evident that some of the wicked must have been raised preparatory to the second advent, to witness with the righteous the glorious Parousia of the returning Son of God.
A study of the subject in the much fuller light of the New Testament shows that all the righteous dead of all the past ages are raised at the Second Coming (1 Thessalonians 4:16); but the vast number of the wicked dead do not rise then at all. In the twentieth chapter of the Revelation it is expressly stated that there are two resurrections, one of the righteous and the other of the wicked, and that these occur a thousand years apart. Revelation 20:5. After the righteous have been raised, “the rest of the dead lived not until the thousand years should be finished.” Clearly it is not a mixed or total resurrection which takes place at the second advent, only a resurrection of the righteous. This awakening from the dust of the earth mentioned in the verse here before us is a mixed one, “some to everlasting life,” but also “some to shame and everlasting contempt,” Accordingly, the conclusion is inevitable that this resurrection of many must apply only to some special ones, preliminary to the resurrection of all the righteous at the actual appearance of Christ.
Since the fate of all the people living on the earth is settled for both righteous and wicked some short time prior to the actual appearing of Christ, this fixing of their destiny would amount to a deliverance of the righteous, since nothing thereafter could hurt them or cause them to stumble. And how eminently fitting at such a time, when the final scenes of human history are opening up before an amazed world, that God should give still another manifestation of His power and of His care for His people, by raising from the dust a few, both good and bad, to witness the actual events of the Second Coming.
Only in this way can Revelation 1:7 be literally fulfilled: “Behold, He comes with the clouds; and every eye [of them living at that time] shall see Him, and they that pierced Him,” that is, those who took a personal part in the crucifixion. It is clear that, except for this special resurrection before the second advent, those wicked ones who had a personal part in the tragedy of the cross would naturally remain in their graves until the end of the thousand years. This special preliminary resurrection mentioned here in Daniel explains how “they that pierced Him” will actually see the Crucified One coming in the clouds of heaven. Some to everlasting life. This is the first time in the Bible that this term is found, though it recurs frequently in the New Testament.
Some to shame and everlasting contempt. Perhaps it may not be considered too finical to point out that the term “everlasting” is not applied to the “shame,” which would be subjectively felt by the wicked, but only to the “contempt,” which would be felt by those who witness them and their fate.
Daniel 12:3. And they that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
This is the antithetical contrast to the fate of the wicked mentioned in the previous verse. Turn many to righteousness is similar to the language of Isaiah 53:11, which Driver translates: “By His knowledge shall My righteous Servant make the many righteous.”
Daniel 12:4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
This admonition to shut up the words is similar to the command given in chapter 8:26, and the idea of the meaning of the vision being understood only at the time of the end is repeated over and over again throughout the book. That all these visions of Daniel were poorly understood by the early church and even by the Reformers and up until recent years, is exactly what is here foretold.
The use of the plural words would seem to extend the command about sealing to all the visions. This text states expressly that the entire book would be sealed up and not understood until the time of the end. It is not that the meaning of the visions was to he arbitrarily concealed from the understanding of mankind, least of all (as the “critics” affect to understand the expression) that the book was to be hidden away until a certain time when it would be brought out from its concealment. The meaning clearly is that from the very nature of predictive prophecy the meaning of a long series of predictions can never be fully understood in advance; they are to be comprehended in their full relationship with each other and in their setting regarding the work of God, only after at least the most of the series has been fulfilled. When the majority of the events predicted in a long line of prophecy, perhaps covering two thousand years, can be shown to have been accurately fulfilled, we gain increased confidence in the remainder, and the prophetic message has a powerful evangelistic effect. This is exactly the design of all these prophecies of the book of Daniel. Down at the time of the end, after nearly twenty-five centuries have elapsed, then and not until then the same Spirit which indited these statements in the first place would impress the faithful believers with the true meaning of all these visions, and their message would not only become a mighty apologetic for the great truth that Jehovah has spoken, but would also become a forceful warning for all mankind that the end of all things is impending, and a solemn admonition: “Prepare to meet thy God.”
Many shall run to and fro. The primary or literal meaning here is that of a movement of people hither and thither. The same language appears in Jeremiah 5:1 and in Amos 8:12. It is not difficult to see in this language a vivid description of our modern times, with air travel and automobiles in every part of the world. But the “critics” keep trying to apply this entire prophecy to the times of Antiochus Epiphanes, and of course can’t see how to apply it back there.
The connection of this passage with what has gone before and what follows, strongly suggests that it may more especially refer to a searching back and forth through these prophecies of Daniel to know their true meaning. In either case the statement here has been strikingly fulfilled.
And knowledge shall he increased. Remarks similar to those above might be made concerning this clause. In both the literal and the secondary senses it has been most strikingly fulfilled. Knowledge in general, also knowledge of the meaning of the prophecies, has been enormously increased.
Driver, putting these two statements together, calls it a famous phrase, and quotes Bacon as applying it to what he hoped would be accomplished by the complete exploration of the natural world and the scientific discoveries thus induced. ...But how blind is modern unbelief when it cannot see that this prediction of the angel, given to a captive Jew some twenty five hundred years ago, has now in our day been most strikingly accomplished, and on a global scale. The God who foresaw and planned our modern global conditions is the same God who revealed these facts to Daniel twenty-five centuries ago.
Daniel 12:5. 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.
These two beings are in addition to the celestial visitant who has been giving these things to Daniel. This device of one being asking a question and another answering it in the hearing of the prophet, and for the information of the prophet, is similar to the incident recorded in chapter 8:13, 14. It concerns matters which could not be presented by symbols.
Daniel 12:6. 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?
This question and its answer given in the next verse seem to be a sort of summary of the most important time elements involved in all the previous visions.
Daniel 12:7. 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 swore by Him that lives forever 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.
The act of lifting up the hand before making a statement is often mentioned in the Scriptures as an appeal to Heaven, and is a frequent gesture accompanying an oath. In this instance, both hands are thus uplifted, seemingly to give added emphasis to the importance and the truthfulness of the declaration. The period here mentioned, for a time, times, and a half, is the same 1260 years of papal supremacy and the oppression of God’s people which is repeatedly mentioned in Daniel and in the Revelation. See a summary of these instances in the comments on chapter 7:25. This period seems to be the most important prophetic period given in the Scriptures, though the 2300 days of chapter 8:14 cover a much longer period of time, beginning earlier and ending later. The latter points out something taking place in heaven-of tremendous importance to human beings, it is true, yet of a less tangible ... while the 1260 years represent a period of long-drawn-out agony for the true church of Christ, when, like poor Job, she seemed to be abandoned by Providence and delivered over to the power of demons, not because of her sins, but to bring out the innate cruelty and baseness of the persecuting powers, and to illustrate how much the grace of God can enable His people to endure.
On the supposition that the previous chapter ends with the career of the obscure kingdom of Turkey, whose closing days at least have essentially no bearing upon the work of God’s remnant church, this question and the time period here mentioned would seem wholly strange and inappropriate. Uriah Smith, who followed that interpretation, wondered why this period of 1260 years is brought in here. But if the previous chapter ends with Rome, not Turkey, then this period is exceedingly appropriate right here. And when they have made an end of breaking in pieces the power of the holy people. The original Hebrew word here translated “power” is literally “hand,” and it occurs in Deuteronomy 32:36, where it is similarly translated “power” “when He sees that their power is gone.” It occurs also elsewhere in the same sense. In the text of Daniel here before us we have the figure of breaking the hand in pieces, or of shattering the hand. In the old days of personal conflict, to shatter the hand of an adversary would be to reduce him to utter helplessness. This A.R.V., with most other modern versions, uses the plural form they as the subject of this clause. The meaning would be that when the Roman power and all other enemies of God’s people have had their complete way with them in persecuting them to the limit, then will be the time for God to intervene and finish up the history of mankind. Similar language is used in Deuteronomy 32:36 to indicate the crisis demanding divine intervention on behalf of God’s oppressed people.
Thus we may look upon this declaration as one of the most astonishing in all the Bible. The patriarch Job was, as we might say, turned over to the demons for them to work their will with him-at least up to a certain point of limitations. Why, oh, why? The answer can best be understood in the light of the great controversy which has so long prevailed in the universe between Lucifer and the Son of God. Job may be regarded as a symbol of the church. Not for his sins, nor even perhaps for the purification of his character, though this was probably also accomplished as a sort of spiritual by-product of the process - but as a demonstration to the on looking universe, did Job go through those bitter experiences. In his case, when the work was complete, the trials ended and Job entered upon a renewed period of peace and prosperity. In the case of the church this period of relief and prosperity and peace is postponed until the redeemed state. Not until Michael stands up and takes His kingdom can the church hope for any relief from the fearful onslaughts of demons and wicked men in trying to “shatter the hand” of all who are resolved to be true and loyal to their Creator. It is thus that the people of God “are made a spectacle [Greek, a theater or an exhibition] unto the world, both to angels and men.” 1 Corinthians 4:9. When in the wisdom of God this work is sufficiently accomplished, or in the words of our text when the hostile powers of earth, with Satan behind them, have made an end or have completed their work and have done their very worst, then and only then all these things shall be finished.
If we go back to the main statements of this verse, as an answer to the question of “How long?” (Daniel 8:13), we see that the answer really consists of two parts: a specified period of 1260 years with a definite beginning and end, and a further period of indefinite or undefined length, though of a similar character, when the people of God must still longer endure the persecutions of their foes. The definitely measured period ended about 1798; since then we have been in the unmeasured period of indefinite length.
But from all the other signs of the times, this, too, must be near its termination.
Daniel 12:8. And I heard, but I understood not: then said I, O my Lord, what shall be the issue [margin, “latter end”] of these things?
Daniel’s intelligent anxiety for the ultimate outcome of all human history is manifest on many occasions in this book. In this he shows an example worthy of imitation by the people of our day. For a pious Jew who was living with his people in captivity under an alien and hostile world empire, the future must have looked dark and full of perils. When, in addition, several divine visions had been given him, and in all of them the future was stretched out into centuries and even millenniums, with apparently no break in the steady monotony of national calamities, there is little wonder that he asked, What shall be the issue of these things?
Daniel 12:9. And he said, Go thy way, Daniel; for the words are shut up and sealed till the time of the end.
This is a restatement of what had been already given. The people of the days of the prophet need not be concerned to try to interpret these visions in advance. Their meaning would not become clear until a large portion of them had already become history. From there on the meaning of these prophecies would grow more and more plain for the faithful people of God, or “the wise,” as they are termed in the following verse.
Daniel 12:10. Many shall purify themselves, and make themselves white, and he refined; but the wicked shall do wickedly; and none of the wicked shall understand. But they that are wise shall understand.
This does not mean that anyone can actually make himself pure and holy; but the reflexive verb is used here to express the profound truth that not even God can make our characters pure and holy without our consent, nor indeed without our active cooperation. The process of purifying and refining is repeated over and over again, until at last the Great Refiner can view His own image perfectly reflected in the pure metal which has been separated from all dross. Such is the figure here used.
None of the wicked shall understand. One can hardly fail to be forcibly reminded of this text, when one sees the perverse ingenuity of men who seem determined to avoid the plain meaning of such a prophecy as that of the seventy weeks of chapter 9, which has been so twisted and mutilated by the “critics” that Montgomery calls the history of these perverse interpretations “the Dismal Swamp of Old Testament criticism.” The same determined will to disbelieve is seen in the way by which students of natural science pervert or reject every evidence of a literal creation and every evidence of the same Creator’s tireless watch care over His people and His works. Matthew Arnold said that there is a power not ourselves which makes for righteousness; but it is equally true that there is a power not ourselves which makes for devilishness; for the phenomena here referred to of a determined will to disbelieve cannot otherwise be explained.
But they that are wise shall understand. Throughout the Bible wisdom is associated with those who love and obey God. The promise is given that if anyone 1acketh wisdom, let him ask of God; and it shall he given him.” James 1:5. Another assurance is that “if any man wills to do His will, he shall know of the teaching.” John 7:17. Thus according to the Bible the lack of “wisdom” is a moral twist or disease, which can be cured by the individual’s changing his attitude of rebellion to one of loyalty, ceasing to exercise his will to disbelieve, and beginning instead a will to believe. Then and then only he shall understand. When divine wisdom is thus freely at our demand, a Christian has no more justification for being a fool than for being a sinner.
For well over a century now there has been a growing interest and increased understanding of the meanings of Daniel’s visions; and all this is evidence that the predictions of this verse are being fulfilled all around us.
Dr. R. H. Charles declares that the genuine book of Daniel ends here or with this verse; he thinks that the three verses following were added later by another author, in an attempt to extend the time elements a little further into the future. One suspects that the theory of this eminent “critic” is only a part of the main theory that this entire book was not genuinely written in the times of Babylon and Medo-Persia, but in the times of the Maccabees. While I admit that the prophetic periods in the following verses seem to offer some difficulty, I think these difficulties have been largely resolved.
Daniel 12:11. And from the time that the continual burnt offering shall be taken away, and the abomination that makes desolate set up, there shall be a thousand two hundred and ninety days.
We have already learned that the taking away of the continual burnt offering or the continual mediation refers to the way in which the great apostasy takes away or nullifies the mediation of Christ in the heavenly temple. See the comments on chapter 8:11-14. Doubtless the 1290 prophetic days here spoken of indicate a corresponding number of literal years; the difficulty is in determining when they begin, for no date is here assigned for their beginning. However, from the margin of the Authorized Version we learn that the literal Hebrew is, “to set up the abomination.” This would seem to mean that the period here spoken of would begin shortly before the actual setting up of this abomination, and we have already learned that the latter event occurred AD 538. Consequently we might conclude that the date for the beginning of the 1290years would be shortly before 538.
We find such a date to be AD 508, which was the year in which Clovis, king of the Franks, who had defeated the West Goths and the Burgundians, stepped into the strategic position of the first civil power to join up with the rising Church of Rome. The politically minded leaders of the Roman Church were at this period surrounded on all sides by various kingdoms all of whom were Arians and consequently hostile to the claims of Rome. So when Clovis professed the Roman faith and soon afterward succeeded in putting himself at the head of the most powerful group of tribes in the west, it did not take long before he and the bishop of Rome came to an understanding which was profitable for both, and which laid the foundation for that centuries-long union of church and state which has had tremendous consequences in the history of Western civilization.
Thus we may rightly say that this first formal alliance of an important civil power with the Roman Church (in opposition to Arianism), was a vital event in the work of preparing to set up the abomination of the great apostasy. Since the date of this event was 508, we find that 1290 years from it brings us to 1798, or the same date so often indicated in the prophecy as the terminal date for the career of this same union of church and state. Thus the two periods of 1260 years and 1290 years terminate together, which would seem reasonable and proper, for they are intimately associated, the 1290-year period beginning first and dating from an event essentially preparatory to the period of 1260 years. Accordingly we may say that the apparent reason for this additional period of 1290 years is to furnish another numeral check on the 1260 years, which is given in many of the prophecies of both this book of Daniel and the Revelation.
Daniel 12:12. Blessed is he that waits, and comes to the thousand three hundred and five and thirty days.
Here is another period which is forty-five days, or years, longer than the preceding one. The special blessing pronounced on those who have patience to endure or wait until the designated termination, would seem to be similar to the case of those in the book of the Revelation who endure under the proclamation of the third angel. Revelation 14:12. A similar, or at least a parallel, blessing is given in Revelation 16:15 upon those who hold fast their faith, or keep their garments of character, until the seven last plagues have run their course. It would seem extremely probable that there must be some connection between these three pronouncements, though what this connection may be is not clear.
Where are these 1335 years to start? No beginning date is here given; and any attempt to assign their beginning must necessarily be only a hypothesis, or what scientists would call “an educated guess.” Uriah Smith said they must begin AD 508, or from the same date as the preceding period of 1290 years. Thus this new period would terminate in 1843, which was the first date fixed upon by the Adventists associated with William Miller for the actual second advent of Christ. Undoubtedly there was a blessing experienced by those who began the study of the prophecies in the twenties and thirties of the nineteenth century, and who confidently expected that their Lord would return in the spring of 1844, after a slight correction of their reckoning extending the period to the autumn of 1844. Certainly all these devoted believers experienced a very great blessing in “waiting” for their Lord.
Were they not disappointed? Yes; but so also were the disciples when they accompanied their Messiah on His triumphal entry into Jerusalem. The disciples expected Him then and there to take the throne of His father David; instead He was crucified and laid in Joseph’s new tomb. Yet they certainly were “blessed;” similarly the early Adventists were blessed by “waiting” for their Lord’s second advent, even though they did experience a disappointment. That period 1843, 1844) will ever remain as one of the outstanding periods in the entire Christian dispensation.
It is worthy of note here that this date of 1844 is the last to be specified in any of the prophecies in all the Bible. Thus there are absolutely no dates in any of the prophecies of either Daniel or the Revelation, or indeed in any other part of the Bible, for the end of the present age and the beginning of the kingdom of God. In other words, there are no time prophecies which tell when the second advent will occur. But from 1844 onward, or for more than a hundred years now, the world has been living in a short period of undefined length immediately preceding the Second Coming. The judgment session in heaven, spoken of in chapter 7, and briefly alluded to under the cleansing of the (heavenly) sanctuary in chapter 8:14, with one or two specifications at the last of chapter ii, are all that remain to be accomplished of these four great prophetic lines in this book of Daniel. In the Apocalypse the horrible final conflict with the dragon, the antichrist, and the false prophet, which looms so large in the second half of the Revelation, still remains to be faced by the people of God; but essentially all the lines of prophecy in this book of Daniel are already matters of history, with only two or three items yet to be fulfilled.
13. But go thou thy way till the end be; for thou shall rest, and shall stand in thy lot, at the end
of the days.
These were the words of assurance to the aged prophet, who had already been twice informed by the heavenly messenger that he was greatly beloved. Thou shall rest. Like all the other people of God, no matter how faithful, he must be content to rest in the grave until the Life-giver shall appear to call him forth to everlasting life.
Stand in thy lot. The angel would carry the prophet’s mind down to the last, when the decisions are arrived at for all the people of God, when “the dead, the great and the small,” are to stand before the great Judge and are to be assigned each his proper place or “lot” in the future life. In other words, it was an assurance to Daniel that his case would be all right and that he would not fail of his just reward for his faithfulness.
At the end of the days. This phrase probably refers to the end of the longest prophetic period mentioned in these visions of Daniel, namely, the 2300 years of chapter 8:14. This period, as we have seen, extends from 457 BC down to AD 1843, or in reality, by making an adjustment for the part of 457 which had already elapsed when it began, down to the autumn of 1844. Here the great assize in heaven began, when the priestly work of Christ underwent a change, and He began the work of inspecting the cases of all mankind and deciding the eternal destiny of everyone. This period is doubtless “the end of the days” here referred to; and at this time (or in his proper serial order) Daniel’s case would come up for angelic investigation; and the prophet now had the assurance that his case would be all right at that time.
How happy would any of us be if we could have this positive individual assurance that we would be found standing in our lot “at the end of the days.” Yet we do have the blessed assurance of the One who gave His life to redeem us, an assurance which we can make as personal and as individual as we please, that not one of those who trust in Him for salvation will be forsaken, but each will be made conqueror and more than conqueror over all the powers of evil.
Some have expressed dissatisfaction regarding the two prophetic periods with which this book closes, the 1290 years and the 1335 years. They not only complain at the uncertainty of their beginnings, but they also seem to think that even if our interpretation is the correct one, those periods tend to give a sort of anticlimax to the book as a whole.
I cannot agree with such an attitude. Instead of indulging such a critical mood, would it not be better to seek to find the divine message which this part of the book may bring us in these last days, as we face the tremendous crises which are directly ahead? In spite of the slight uncertainty which may hang around these two periods, I refuse to look upon them as in any respect an anticlimax to the truly world shaking messages which have gone before. No slightest uncertainty rests upon the main time periods of the book, the 1260 years of papal supremacy, or the 2300 years marking the beginning of the heavenly assize, the Yom Kippur for the universe. Nor can there be any possible uncertainty in the minds of truth-loving men concerning the divine foreknowledge here shown so many centuries in advance of the rise and fall of the great empires of human history.
Yes, Daniel is a unique book. No other Old Testament book has more timely words for the fast recurring crises of our days. No other gives the exact dates clustering around the first advent of the Messiah. In no other do we have any such series of way marks from these ancient times down the long trail of the ages to the setting up of the Messiah’s eternal kingdom. Hence no seeming uncertainty concerning the exact meaning of these last two prophetic periods can rightfully dim the luster of the divine light which this book throws upon the pathway of those who are truly wise.
Yes, this book of Daniel is uniquely important for our day. And although the Apocalypse enlarges upon the closing portions of Daniel’s four tremendous outlines of prophetic world history, giving still more minute instructions for the church in her climactic struggle with the powers of evil, yet for the thoughtful mind no other portion of the entire Bible comes to us with a more powerful apologetic, convincing all who do not have an incurable theophobia that here the divine Ruler of the universe has indeed spoken to the children of men.
Let us heed the words of Christ Himself, who in His Olivet discourse quoted from Daniel the prophet, and said: “Let him that reads understand.” Matthew 24:15.
