Study

PRAYER.

Grant, Almighty God, since we are placed in similar distresses to those of which thou dost wish to warn us by thy angel, as well as thine ancient people, that thy light may shine upon us by means of thy 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 unto 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.

Lecture Sixty-Five.

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 hence 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 10th 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 As if he had said, Michael should be the guardian and protector of the elect people, he should exercise immense power, and he alone without the slightest doubt should be sufficient for their protection. Christ confirms the same assertion, as we just; now saw, in the 10th chapter of John. He says all his elect were given him by his father, and none of them should 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 of this epithet, 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 tranquillity in the midst of the greatest commotions. It was in no degree superfluous 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 should direct the course of his Church when he should 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 should 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. (Psalm 129:1-3.) Through all ages then God subjected his Church to really evils and disasters. But a comparison is here instituted between two different states of the Church, and the angel shews how after Christ’s appearance it should be far from either quietness or happiness. As it should be oppressed with heavier afflictions, it is not surprising that the fathers should wish us to be conformed to the image of his 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 equanimity, 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 should be exposed to the greatest dangers, yet with respect to God himself, it should always be safe and victorious in all contests, because Michael should be superior to every enemy. The angel then, in thus exhorting the faithful to bear their cross, shews how free they should 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 alacrity 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 every one naturally sprung from the stock of Israel boasted of being the, offspring of divine seed. As all wished promiscuously 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 24, while Psalm 73 confirms the same sentiments. How good is God to Israel, especially to the upright in heart! 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 inveighs against 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 gross 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, whence he is able to acknowledge us as his real children. It follows, —

Daniel 12:2

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.

2. Et multi ex dormientibus in terra pulvere, evigilabunt hi in vitam seculi, hoc est, perpetuo, hi vero in opprobium et in abominationem perpetuam.

As to 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 opposition with 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 occasion 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 fitly and properly, connecting the salvation of the Church with the final resurrection and with the second coming of Christ. Wheresoever we may look around us, we never meet with 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 unto 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 shall rise again. We here 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 shall always be like the dead. And why so? Our life ought to be hid 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, says he. This shews us how completely seasonable 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 put for all, and this is not to be considered as at all absurd, 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 none but the Church of God, certainly none would rise to disgrace and condemnation. This shews the angel to be 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 flyings 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, nevertheless they shall 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 shall be reduced to earth and dust, this shall 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 shall be reduced to dust, which is minute particles of earth. God, then, is endued with sufficient power to call forth the dead to newness of life. This passage is worthy of especial 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 never shall 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 subjoins, —

The word “prudent” means endued 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 sense suits chapter 11 better, and in verse 10 it will be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heaven. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God’s hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, the teachers, or those who excel in understanding, shall shine forth as the light of heaven If the word “teachers” is thought preferable, there will be a figure of speech, a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, “endued with understanding,” to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the angel contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he now says, those who retained sincere piety should be like the light of the firmament; meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people.

And those who shall justify many shall be like stars, says he. He repeats the same thing in other words, and now speaks of stars, having formerly used the phrase, the brightness of the firmament, in the same sense; and instead of “those who are endued with understanding,” he says, those who shall have justified Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God’s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, — to promote the salvation of their brethren. By this word “justifying,” the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, — The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes 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 wish 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 in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: —