Commentaries:
Barnes' Notes
But thou, O Daniel, shut up the words - To wit, 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; Isaiah 8:16.
Even to the time of the end - That is, the period when all these things shall be accomplished. Then
(a) the truth of the prediction now carefully sealed up will be seen and acknowledged;
(b) 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 - Shall pass up and down in the world, or shall go from place to place. The reference is clearly to those who should thus go to impart knowledge; to give information; to call the attention of men 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, and ministers of the gospel, and others who, in the cause of Christian truth, go about to rouse the attention of men to the great subjects of religion; and 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 - To wit, 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 shall fill the whole world.
Having thus gone through with 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 the bearing of this 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 times there would be a great rousing up of the friends of God and of religion, as if from their graves.
(a) 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."
(b) 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.
(c) 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, and would secure the people, and would cause his own worship to be restored. Porphyry then, it appears to me, was so far right as to apply this to the times of Antiochus, and to the events that occurred under the Maccabees. "Then," says he, "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 ( ͂ metaphorikōs ) called a resurrection of the dead. - Jerome, in loc . According to this interpretation, the meaning would be, that there would be a general uprising of the people; a general arousing of them from their lethargy, or summoning them from their retreats and hiding-places, as if the dead, good and bad, should arise from their dust.
(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 met used in countries where the doctrine of the resurrection of the dead is not believed, and where used, as it is in Christian lands, 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 infidels even for illustration; and 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 times. 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 come 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 which it was fitted to convey; and of the hopes which 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 mind of the angel would seem to have been this: he designed primarily to furnish to Daniel an assurance that deliverance would come ill 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 which 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, and 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 be asked what would be the pertinency or the propriety of this language, if this be the correct interpretation, or what would be its bearing on the design of the angel, it may be replied:
(a) 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;
(b) 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;
(c) that this truth was of so universal a nature that it might be applied in all times of trouble - that 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 should grow cold, and the pious should be disheartened, they might look on 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, and 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 Proverbs the doctrine of the resurrection of the dead, and the doctrine of eternal retribution. Not, indeed, the primary thing in the use of the language as applied by the angel, it is, nevertheless, based on the truth and the belief of these doctrines, and the mind of the angel 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 which he came to teach respecting the ultimate destiny of man.
Other Barnes' Notes entries containing Daniel 12:4:
Isaiah 8:16
Daniel 9:24
Daniel 11:40
Daniel 12:4
Daniel 12:9
Daniel 12:9
Daniel 12:11
Daniel 12:13
Daniel 12:13
Daniel 12:13
Daniel 12:13
Revelation 20:3
Revelation 21:5
Revelation 22:10
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