But you, Daniel, shut up the words, and seal the book, even to the time of the end. Many will run back and forth, and knowledge will be increased.”
Parallel Translations
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But you, Daniel, shut up the words, and seal the book, even to the time of the end. Many will run back and forth, and knowledge will be increased.”
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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.
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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.'
Cross-references (18)
Passages linked to Daniel 12:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 12:9 He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.
- Revelation 22:10 He said to me, “Don’t seal up the words of the prophecy of this book, for the time is at hand.
- Daniel 8:26 “The vision of the evenings and mornings which has been told is true; but seal up the vision, for it belongs to many days to come.”
- Daniel 8:17 So he came near where I stood; and when he came, I was frightened, and fell on my face; but he said to me, “Understand, son of man; for the vision belongs to the time of the end.”
- Revelation 10:4 When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, “Seal up the things which the seven thunders said, and don’t write them.”
- Isaiah 8:16 Wrap up the covenant. Seal the law among my disciples.
- Isaiah 32:3 The eyes of those who see will not be dim, and the ears of those who hear will listen.
- Daniel 12:13 “But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”
- Isaiah 11:9 They will not hurt nor destroy in all my holy mountain; for the earth will be full of the knowledge of Yahweh, as the waters cover the sea.
- Isaiah 29:18-19 In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness. The humble also will increase their joy in Yahweh, and the poor among men will rejoice in the Holy One of Israel.
- Zechariah 14:6-10 It will happen in that day, that there will not be light, cold, or frost. It will be a unique day which is known to Yahweh; not day, and not night; but it will come to pass, that at evening time there will be light. It will happen in that day, that living waters will go out from Jerusalem: half of them toward the eastern sea, and half of them toward the western sea. It will be so in summer and in winter. Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one. All the land will be made like the Arabah, from Geba to Rimmon south of Jerusalem; and she will be lifted up, and will dwell in her place, from Benjamin’s gate to the place of the first gate, to the corner gate, and from the tower of Hananel to the king’s wine presses.
- Matthew 24:14 This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.
- Daniel 11:33 “Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.
- Daniel 11:40 “At the time of the end the king of the south will contend with him; and the king of the north will come against him like a whirlwind, with chariots, with horsemen, and with many ships. He will enter into the countries, and will overflow and pass through.
- Revelation 14:6-7 I saw an angel flying in mid heaven, having an eternal Good News to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people. He said with a loud voice, “Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!”
- Isaiah 30:26 Moreover the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, in the day that Yahweh binds up the fracture of his people, and heals the wound they were struck with.
- Daniel 10:1 In the third year of Cyrus king of Persia a thing was revealed to Daniel, whose name was called Belteshazzar; and the thing was true, even a great warfare. He understood the thing, and had understanding of the vision.
- Romans 10:18 But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain We have already explained “the time of the end”…
We have already explained “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 should be unworthy to receive this prophecy from Daniel; and hence it was to be closed up and only enigmatically delivered to a few, because scarcely one in a hundred would attend 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 should receive it. Although it should be universally despised and ridiculed, nevertheless shut it up like a precious treasure. Isaiah has a passage nearly similar, (Isaiah 8:16,) Close up nay 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 under foot; thus he might lose all courage and decline the office of a teacher. But God affords him comfort: Close up, says he, nay law among my disciples, and do not notice this profane crew; although they all despise thy teaching, do not suppose thy voice deserves their ridicule; close it up, close it up among my disciples, says he; how few soever may embrace thy teaching, yet let it remain sacred and laid up in the hearts of the pious. The Prophet afterwards says, Behold nay children with me. Here he boasts in his contentment with very few, and thus triumphs over the impious and insolent multitude. Thus 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 should grow weary, and esteem this prophecy as of little value, in consequence of its failing 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 but few reverently embracing the teaching so plainly laid 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 thy doctrine, and reject what thou dost 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, do thou lay it up among my disciples. Thou, Daniel; here the Prophet’s name is mentioned. If thou thinkest thyself to be alone, yet companions shall be afterwards added to thee who shall treat this prophecy with true piety. Shut up, then, and seal it, even, till the time of the end; for God will prove by the event that he has not spoken in vain, and experience will shew me to have been sent by him, as every occurrence has been previously predicted. It now follows, —
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Many shall investigate, and knowledge shall increase. Some writers take this second clause in a contrary sense, as if many erratic spirits should 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 should collect many disciples to himself, although at the beginning they should 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 should 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 shew any eagerness to learn it, but let not this scantiness move thee. The sons of God shall soon become increased. Many shall investigate, and knowledge shall increase This prophecy shall not always be buried in obscurity; the Lord will at length 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 till God afterwards increased his Church. And at the present time any one 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Though the most part despise this prophecy, yet keep…
Though the most part despise this prophecy, yet keep thou it sure and esteem it as a treasure.
Till the time that God hath appointed for the full revelation of these things: and then many shall run to and fro to search the knowledge of these mysteries which things they obtain now by the light of the Gospel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 12:4 But thou, O Daniel, shut up the…
Dan 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.
Ver. 4. But thou, O Daniel, shut up the words.] Since the full understanding of them is reserved to later times, and event will prove the best interpreter, as it doth in all prophecies, which are as riddles till accomplished; {a} and men must meanwhile be content with a learned ignorance. But what meant Jachiddes the Jew to give us this gloss upon the text, God sealed up the time of the coming of the Messiah, revealing it only to Daniel; and that his coming might be accelerated by their deserts, like as for their sins, which are many, it is retarded? He concludeth well, howsoever: God will one day give us a clear vision - viz., when he shall bring back our captivity, then shall we understand things as they are.
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Even to the time of the end.] The time appointed. {Dan 12:9}
Many shall run to and fro.] For increase of divine knowledge they shall spare for no pains, care, or cost, as the Queen of Sheba, the Ethiopian eunuch, &c. See Pro 18:1 Act 17:11-12. Increase of knowledge is promised only upon our industry, and it is especially promised to these later times, {Joe 2:28} wherein we find to be (as in our climate) much light, little heat; our heads are so big (like children that have the rickets) that the whole body fareth the worse for it. Bullinger thus interpreteth the text, that toward the end of the world men shall run to and fro, being certain of nothing, but distracted in opinion, variis se adiungent sectis, {b} they shall join themselves to divers sects. They shall run to and fro, saith another expositor, velut canes famelici, as hungry dogs, and there shall be much knowledge in the world; that is, there shall be innumerable opinions and sects abroad, wherewith many being infected shall be at no certainty in the matters of salvation. For the confirmation, therefore, and comfort of the last ages of the world, wherein these things shall befall, "shut up the words," and "seal the book."
{a} Omnis prophetia priusquam compleatur, aenigma est. - Irenaeus.
{b} Zegedin.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Shut up the words, and seal the book, even…
Shut up the words, and seal the book, even to the time of the end: by these words the angel doth not forbid all knowledge of the things here foretold, for
whatsoever is written is written for our learning; but the meaning is,
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1. That Daniel must take notice of the special favour of God to him to make so great discoveries of the Divine secrets.
2. That they were intrusted with him to see the force and fruit of his humiliation and fervent prayer.
3. That he should support, and lay up these things for the support of the godly in their future deep afflictions.
4. That God would never utterly forsake his people, though their sins justly provoked his heavy hand upon them.
5. That these things be kept from the profane, who would make an evil’ use of them.
6. The book was commanded to be sealed, because it would be long ere the words would be all fulfilled, whereas those that were shortly to be fulfilled were forbidden to be sealed: see 2Ch 21:12; Isa 8:16; Rev 22:10. Many shall run to and fro; they shall diligently inquire and search these prophecies concerning the fates of the church, and shall see and admire both the prescience and providence of God concerning things to come; they shall know signs of the times, and wait upon God in the way of his judgments: see Psa 77:5-7; Isa 26:8; 1Pe 1:10-12. The miserable Jews pervert this scripture, and forbid the people by dire threatenings to calculate times, namely, lest they find thereby that Jesus Christ is the true Messiah. Thus are they wilfully and judicially blinded, Act 28:26; Rom 11:8. And knowledge shall be increased; he means chiefly in gospel times, which came by the preaching of Christ and searching the Scriptures about it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But thou, O Daniel, shut up the words,.... Of…
But thou, O Daniel, shut up the words,.... Of the book, in which he had wrote the visions and prophecies delivered to him: this he is bid to "shut up", to keep it from the common and profane people, who would only burlesque it; and to keep it to himself, as a peculiar treasure committed to his care; and though it was not kept from the saints and people of God, from their reading it, yet he was not to interpret and explain it to them; it was to remain a secret until the time of its accomplishment was come, or, however, near at hand; so that this denotes the obscurity of the prophecy, and the great difficulty of understanding it; it being like a book that is shut and sealed, as follows, see Rev 5:1,
and seal the book, even to the time of the end; till the time comes appointed for the fulfilment of it, which shows that it reached to times at a great distance; that till these times were come, or near, it would be as a sealed book, and yet the accomplishment of it would be sure and certain, as what is sealed is:
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many shall run to and fro, and knowledge shall be increased; that is, towards the end of the time appointed, many persons will be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get knowledge of them; will read and study the Scriptures, and meditate on them; compare one passage with another; spiritual things with spiritual, in order to obtain the mind of Christ; will peruse carefully the writings of such who have gone before them, who have attempted anything of this kind; and will go far and near to converse with persons that have any understanding of such things: and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased; and things will appear plainer the nearer the accomplishment of them is; and especially when accomplished, when prophecy and facts can be compared together: and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelic truths and doctrines, will be abundantly enlarged at this time; and the earth will be filled and covered with it, as the sea with its waters; see Isa 11:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Seal the book - The book was command to…
Seal the book - The book was command to be sealed, because it would be long before the words would be fulfilled, whereas those that were shortly to be fulfilled, were forbidden to be sealed. Shall run - Shall diligently search these prophecies; and they shall know the signs of the times, and wait upon God in the way of his judgments: he means chiefly in gospel-times.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. Shut up the words, and seal the…
Verse 4. Shut up the words, and seal the book] When a prophet received a prediction concerning what was at a considerable distance of time, he shut his book, did not communicate his revelation for some time after. This Daniel was commanded to do, Da 8:26. See also Isa 29:10-11; Re 22:10. Among the ancients, those were said to seal, who in the course of their reading stamped the places of which they were yet doubtful, in order to keep them in memory, that they might refer to then; again, as not yet fully understood. This custom Salmasius, in his book De modo Usurarum, p. 446, proves from Hesychius.
Many shall run to and fro] Many shall endeavour to search out the sense; and knowledge shall be increased by these means; though the meaning shall not be fully known till the events take place: THEN the seal shall be broken, and the sense become plain. This seems to be the meaning of this verse, though another has been put on it, viz., "Many shall run to and fro preaching the Gospel of Christ, and therefore religious knowledge and true wisdom shall be increased." This is true in itself; but it is not the meaning of the prophet's words.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Dan 12:4. But thou, shut up the words, and…
Dan 12:4. But thou, shut up the words, and seal the book — By this was intimated, 1st, That the writing of truth (see Dan 10:21) was finished, and therefore the book that contained it is ordered to be closed; 2d, That the time of its full and final accomplishment was distant; for the prophecies which were shortly to be fulfilled are forbidden to be sealed, Rev 22:10; Revelation 3 d, That it would in a great measure remain obscure, and as a sealed book, till the events predicted were about to take place; 4th, That care was to be taken to preserve this prophecy safe and secure, as a treasure of great value, laid up for future ages, to which it should be of great service. Till the time of the end — Or, the appointed time; till the things here foretold, begin to come to pass; that then thy prophecies may be compared with the events, and it may be seen how exactly they are fulfilled; and men may be struck with astonishment at the wisdom and knowledge of that God who could, so long beforehand, reveal such a variety of things to thee so fully and clearly. Many shall run to and fro — Many shall diligently search into these prophecies, and make use of all the means in their power to arrive at a true knowledge of them; shall improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with divine things in general, and with these and the other prophecies of God’s word in particular, improved and perfected. And knowledge shall be increased — By these means great light shall be thrown on every part of divine revelation, and especially on the parts that are prophetic: the more the predictions are accomplished, the better will they be understood; and future ages will receive more instruction and edification from them than we do. The words have an especial reference to gospel days; and the expression of running to and fro, doubtless points to the journeys, voyages, and labours of gospel ministers, whether apostles, evangelists, pastors, or teachers, who should traverse sea and land, and travel from place to place, from country to country, to spread the knowledge of divine truth, and testify the gospel of the grace of God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But thou, O Daniel, shut up the words -…
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 Dan 8:26; Isa 8:16.
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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 Dan 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 (μεταφορικῶς 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 Isa 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 prove 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Shut. The vision will not be understood till the…
Shut. The vision will not be understood till the event. (Calmet) --- It is not to be interpreted by human wit, but by the spirit of God, wherewith the Church is enlightened and governed. (St. Jerome in Gal.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain shut up . . . seal the book--John, on…
shut up . . . seal the book--John, on the contrary, is told (Rev 22:10) not to seal his visions. Daniel's prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled (Rev 1:1, Rev 1:3; Rev 22:6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: Daniel's prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare Mat 25:13, Mat 25:19; Mar 13:32-37; Pe2 3:8, Pe2 3:12; Rev 22:20).
run to and fro--not referring to the modern rapidity of locomotion, as some think, nor to Christian missionaries going about to preach the Gospel to the world at large [BARNES], which the context scarcely admits; but, whereas now but few care for this prophecy of God, "at the time of the end," that is, near its fulfilment, "many shall run to and fro," that is, scrutinize it, running through every page. Compare Hab 2:2 [CALVIN]: it is thereby that "the knowledge (namely, of God's purposes as revealed in prophecy) shall be increased." This is probably being now fulfilled.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. “This command more naturally refers to the entire…
4. “This command more naturally refers to the entire Book of Daniel’s revelations, whether communicated by dream, by vision, or by the word of the angel. It is like Dan_8:26, and Isa_8:16, a solemn charge to preserve the written revelation in security. Daniel wrote his dreams (Dan_7:1), but he did not, even after the explanation of the angel, fully comprehend them (Dan_7:28; Dan_8:27). None could clearly understand their import at that time. They were accordingly to be kept in most perfect security until the time of the end, when God’s own providence would make all plain” — Terry. All past exegesis proves the truth of Daniel’s statement here. This is one prediction which every scholar must acknowledge has been proved literally true. More books have been written concerning this prophecy of Daniel than on any other book of Scripture, yet only those who are very ignorant can think that they have even yet solved all its enigmas. The book is still at least partially sealed. We remember that Nachmonides in his colossal biblical treatise, Gate of Reward, closed the discussion of one difficult section with the remark: “Only One can know the exact truth about a great mystery.” Many shall run to and fro, etc. — This may either refer to the excitement and hurry of troublous times, in which case the last clause should be translated, “and many shall be the calamities;” or it may refer to the running everywhere in search after knowledge, in which case we may translate, with Prince, “many shall search it [the book] diligently, and knowledge shall be increased.” This passage has inspired many Hebrews to poetic flights: —
Virgin of Israel, arise! rejoice!
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In Daniel’s vision, lo! the end is sealed:
When Michael on the height
Shall stand aloft in strength
And shout aloud in might,
And a Redeemer come to Zion at length!
Amen, amen! Behold
The Lord’s decree foretold.
E’en as thou hast our souls afflicted sore,
So wilt thou make us glad for evermore!
— Ibn Gebirol.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. The closing injunction to Daniel.
4. The closing injunction to Daniel.
shut up, &c.] The injunction is similar to that in Dan_8:26.
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until the time of the end] i.e. (Dan_8:17) the time of Antiochus’ persecution, regarded from the standpoint of Daniel himself. The words are meant to explain why the visions in the book, though communicated to Daniel, were not made generally known until the time of the persecution. Cf. on Dan_8:26; and contrast Rev_22:10.
many shall run to and fro, and knowledge shall be increased] A famous passage, prefixed by Bacon in its Latin form (Multi pertransibunt, et multiplex erit scientia) to the first edition of his Novum Organum, and interpreted by him (1. 93) as signifying that the complete exploration of the world (pertransitus mundi), which seemed to him to be then on the point of accomplishment, would coincide with great discoveries in science (augmenta scientiarum). This explanation of the words is, however, unhappily, too foreign to their context to be probable. But it must be admitted that the words are enigmatic. The verb rendered run to and fro occurs elsewhere, Jer_5:1, Amo_8:12 (of literal movement hither and thither); Zec_4:10, 2Ch_16:9 (of Jehovah’s eyes, present in every part of the earth); and the sense generally given to the passage is that many will then run to and fro in the book, i.e. diligently explore and study it, and so the knowledge of God’s providential purposes, to be obtained from it,—how, for instance, He tries, but at the same time rewards, His own faithful servants, and how the course of human history leads ultimately to the establishment of His kingdom,—will be increased.
The text, it must be owned, is open to suspicion. Prof. Bevan making a slight change (הרעת for הדעת), in a sense suggested by the LXX., obtains the rendering ‘many shall run to and fro (viz. in distraction), and evils (calamities) shall be increased,’ i.e. the revelation is to remain concealed, because there is to ensue a long period of commotion and distress. For the thought of the emended clause, he compares 1Ma_1:9 (of the wars and other troubles brought upon the world by the Seleucidae and the Ptolemies) ‘and they multiplied evils in the earth.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) Shut up the words.—The revelation, which commenced in…
(4) Shut up the words.—The revelation, which commenced in Dan_10:20, now draws towards a close, and the prophet receives a further revelation respecting the time of the end. The revelation continues to be called by the same name, “the words,” as in Dan_10:1; and now the prophet is told that the book in which this revelation is written must be placed in a safe and sure place, for the need of it will be felt in “the time of the end,” that is, in the time when the fulfilment makes the meaning of the prophecy clear and unambiguous.
Many shall run to and fro.—The verb “to run” is used in Jer_5:1 of searching after knowledge. In this sense it is used of “the eyes of the Lord” (Zec_4:10; comp. Amo_8:12). In the same sense it is used in this verse. Many will anxiously search in this book for knowledge of the manner of God’s dealings with His people, and will derive comfort and understanding therefrom.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But thou, O Daniel, shut up the words, and…
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. The Septuagint rendering in the last portion of the verse is totally different from the Masserotic recension, which is correctly rendered in our English version, "And thou, Daniel, hide the commands and seal the book till the time of the end, till many shall rave violently (ajpomanwsin) and the earth be filled with unrighteousness." It is possible that WGvuy (yeshooggoo), "were mad," was read instead of WffcYi (yishoetoo), "ran to and fro." In the older script m. was not unlike. Professor Bevan has suggested that instead of tD; h (hadda"th), "the knowledge," the Septuagint translator has read tOrh (hara"oth), "the evils," and thinks that this gives the Septuagint Greek. Were one, however, to render the Greek back into Hebrew, that would not be the form the words would take. It may, however, be regarded as a paraphrase. Theodotion"s version is closer to the Massoretic, "And thou, Daniel, shalt guard (emfrazon, ("make a fence round") the words, and seal the book till the time of the end, till many shall be taught, and knowledge shall be fulfilled." Theodotion here takes fy as meaning, not "run to and fro," but "peruse carefully." The last clause somewhat justifies Professor Bevan"s suggestion: hb; r; used to mean "fulfil" or "fill out." The Peshitta renders, "And thou, then, Daniel, seal these commands, render silent, and seal this book till the time of the end, and many shall inquire, and knowledge shall be increased." The Vulgate agrees on the whole with the Massoretic text. Shut up the words. The exact rendering of the words is "close up;" hence Theodotion"s rendering "put a rampart round," the (satham), means generally "to stop up a well;" e.g. 2Ki_3:19; 2Ch_32:30; Gen_26:15. in Neh_4:1 (7) it is used of stopping the breaches in the wall; only in Eze_28:3 and Psalm 8 (6) is the word rendered, even in the English versions, "hidden;" but even in these cases that is not the necessary or even the natural meaning of the woful. These remarks apply also to Dan_8:26. Seal the book. There is a question as to the force of this phrase. Does it mean, as Hitzig, Bevan, and the critical school generally maintain it means, that the book was to be hidden and concealed? This view, if correct, would certainly give a plausibility to the contention that the book of Daniel is the work of a falsarisu. We have seen, however, that the real meaning of the verb translated "shut up" is not "conceal," but "to shut up" with the view certainly of hindering access to them, but not at all with the intention of concealment. So the "sealing" here does not necessarily indicate concealment, but rather the conclusion of the matter with further idea of confirmation. The oracles of God are regarded as a spring of water; if we follow the figure implied in the first word used, the flow is stopped now; so far as this message is concerned, nothing more is to be drawn from the fountain. But a fountain may also be sealed. (see Son_4:12, "A garden enclosed, a fountain sealed In that case there is no idea of concealment. The book, then, of the prophecy is to be sealed against any change or addition. Even take the view of the critics, there is here no elaborate directions as to the concealment of the vision as we find in the case of the "Assumption of Moses." But further, we have no account of the finding of the book. Daniel was not like the "Assumption of Moses," the esoteric possession of a single sect, it was on the critical hypothesis soon known all over Palestine and Egypt. We know that the finding of the book of the Law in the reign of Josiah is narrated in 2Ki 22 and 2Ch 34; but neither 1 Maccabees nor 2 Maccabees says aword about the finding of the Book of Daniel. Josephus also has no word of the discovery of Daniel, although he relates the finding of the book of the Law in the days of Josiah. There must have been no tradition of such a thing taking place, yet two centuries was not so long as to obliterate tradition. The sealing had metaphorical meaning a book sealed, though it was visible to the eye, and was not hidden away could not be read. If the key by which to interpret it is not granted, a book in cipher cannot be read (comp. Isa_29:11, Isa_29:12, "And the vision of all is become unto you as a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned." If the book were sealed that it could not be opened, the delivering of the book and the request to read it would be meaningless) Prophecy was delivered frequently in enigmatic language, and the meaning of it could only be grasped when circumstance supplied the key. To the time of the end. The end is not the end of the persecution of the days of Antiochus that is already past; we have now reached the consummation of all things. Many shall run to and fro, and knowledge shall be increased. This is to be looked upon as a description of the last time, when circumstance shall remove the seal from the book. The translator of the Septuagint has been led away by the idea of the time as one of sorrow. The verb, however, translated "going to and fro" may be rendered, as it is by Ewald, as "to peruse." The veil then shall be removed, the seals broken when men peruse the prophecy carefully, and knowledge is increased.
Progressive knowledge of Scripture.
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The treatment of one of Daniel"s prophecies which is here referred to may be applied to all the prophecies of the Bible, and to the higher truths of Scripture generally.
I THERE ARE MYSTERIES IN ALL REVELATION, "The words are shut up" and "the book is sealed." Revelation, while it clears up some mysteries, presents new ones. It is full of dark places, unfathomable depths, suggestions of endless truths.
1. All is not clear, because we cannot yet understand all; if it were made more clear, we might only misunderstand it and so fall into the error. Revelation is open to us only so far as we have capacity to receive it. (Psa_109:18)
2. There is a Divine reserve, because we are not morally fit to use all truth. (Mat_7:6) There are truths which we should degrade if we had not the spiritual capacity for the right use of them. This may apply to some questions concerning the ultimate destiny of man.
3. Some truths may be concealed for the present, because the special use of them is for some future time. Now they might only amuse our idle curiosity, and distract our attention from more practical concerns. At "the time of the end" they will do valuable service. This may be the case with revelations of the millennium.
II REVELATION MUST BE SEARCHED IN ORDER TO BE UNDERSTOOD. "Many shall run to and fro," traversing the book, and comparing its several sayings in order to see their full meaning. So must we do with Scripture (Joh_5:39; Act_17:11) There are truths so clear that the most foolish can understand them; (Isa_35:8) and all men can practise them without hesitation. (Hab_2:2) But there are large and deep truths which must be sought to be found.
1. When truths are thus obtained, they are better understood and more valued than when they are learnt without effort.
2. The very act of searching is a useful exercise of patience, zeal, and spiritual thoughtfulness.
3. Experience proves the success of this method of learning truth. The difficulties of Scripture attract thought. Scripture is a mine of inexhaustible treasure. Men run to and fro through it now more than they ever did, and its truths are fresher and brighter than ever. (Mat_13:52)
III THE KNOWLEDGE OF SCRIPTURE IS PROGRESSIVE. The knowledge is increased. Scripture repays the searching it calls for.
1. Experience increases the knowledge. History illustrates revelation. Providence explains Scripture. Thus gospel history explains the deeper spiritual truths of Messianic prophecy.
2. Our own spiritual growth leads to the increase of knowledge. Scripture contains more to the advanced Christian than it does to the young disciple of Christ. (Joh_7:17)
3. The progressive life of the Church leads to enlarged knowledge of Scripture
(1) by accumulation of experience, thought, and study of the Bible;
(2) by the correction and mutual criticism of various minds in different ages;
(3) by improved methods of inquiry superseding the errors of patristic exposition and scholastic theology.
Vers. 4-13.
Precept and promise.
go thou thy way," etc. (ver. 13). From Dan_12:4 to the end we have the epilogue to the last vision of the book. In the epilogue are many interesting matters, which will no doubt be developed in the Exposition. We here lay hold of the closing words of all, suggest them for homiletical treatment, and indicate their meaning. No more than this.
I A PRECEPT. "Go thou thy way till the end be." Here the old man of near ninety years is bidden to continue in the path of well-doing until death; for that is "the end" referred to.
II PROMISE. Threefold. Of:
1. Rest. In the grave. After that long, toilsome, noble life.
2. Resurrection. To rise up from the rest of the grave.
3. Inheritance; i.e. with the saints in light. "Lot" has primary reference to the inheritance of Israel in Canaan; and so secondarily to the antitype, Heaven. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Many shall run to and fro, and knowledge shall…
Dan_12:4
Many shall run to and fro, and knowledge shall be increased.
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Capital and Labour
One of the most striking features of the history of the race has been the want of continuity or conformity in the progress of mankind. Nations have apparently shot up as toadstools do, in a night, and perished like them. Now and then a single nation has made an era. The Jewish people developed a great moral power. They were not preeminently a moral people; yet they gave birth to great natures that understood and gave form and expression to those moralities which have become the common proper of all the people of the earth, and that is about all they did. Faulty in a thousand things, they were employed simply to develop one single element--one letter of that sentence which shall spell final Christian civilisation. Then they subsided, but their work was garnered. The Grecian civilisation developed the intellectual, but in the direction of philosophy and art--not in the direction of domesticity. They had not moral power enough to cohere and maintain a permanent government. Then came the Roman civilisation. It developed itself in engineering; in the science of government pre-eminently. Its literature was a pale reflection of the Grecian. Then came the worlds great plumber; and when mankind aroused out of this, they began that career of knowledge of which our text speaks. It is my purpose to show that it is that the spread of knowledge--real knowledge--among the whole of the peoples of different nations, is bringing forth fruit. The transcendent advance of intellect seems to be confined to the Western world. Still the Orient slumbers. In all previous developments the knowledge that was developed resided in the top of society. It caught only the philosophers, the men of genius, the educated men, the commercialists, the natural rulers of mankind; for where intelligence is, there rule will be. The people were yet left in deep darkness, and were held in contempt. Modern intelligence, unlike any that has preceded it, has neither been provincial nor class intelligence. The causes that have been operating are obvious, by which knowledge that begins at the top penetrates clear to the bottom. The progress of knowledge in science has been astounding. The Beconian philosophy is bearing fruit everywhere. All the more elemental sciences have sprung into existence within one hundred years--I mean, with anything like florescence and fruit. The two great discoveries that underlie or direct almost all others are evolution and the persistence of force. All knowledge has, taken on, or has tended to take on, a practical form. Plato, and the Platonic school, are tainted with the heresy that knowledge should be possessed simply for the love of knowledge, and that a man who wants knowledge for the sake of doing something with it is vulgar. The Baconian philosophy has revolutionised that. The knowledge that is diffusing itself through the world, and infusing the under classes of mankind, is largely concerned, with scientific inductions, and with the realisation of scientific discoveries in the industries: of the world. All knowledge has taken on a practical application, and thus it has aroused and educated the working men of the world. Great Britain may be called an empire of machines. It has been a great benefit, but at the same time it is more or less an injury. Putting machines against men is a dangerous operation. One machine will do more than thirty men. To a large extent machinery is working against opportunities. There has been a steady setting in from the individual industry toward the gigantic machine industry of the land. Where machinery is largely employed, it is generally because capital has organised itself. Where you concentrate capitalists into manufacturers you increase the producing power of material, and diminish the diffusing industry of individuals throughout, the community. You improve goods and deteriorate men. Organised capital is itself a tremendous element of civilisation; but organised capital has not yet learned the gospel. It is capital that is protected--not the working man. It is not my purpose here to enter into any criticism of the rude methods of the workmen who have combined for a greater advantage. I simply consider the effect of growing intelligence upon the conditions of industry and social life in the civilised nations of the earth. It is said that a little knowledge is dangerous. I say there is nothing more dangerous than blindness; an ignorant man is a blind man. Every step of knowledge that a man can get is so much guaranteed that he will be more virtuous and more patriotic Patience, then, Hope,Courage, Justice--these should be our watchwords. We can see partial, imperfect, fulfilments, and can wait. We shall see the fulfilment of the designs of God. Society will grade itself. But there will be a just distribution of influences and results, and there will be peace and good fellowship. (Henry Ward Beecher.)
Science, the Intellectual Gospel
It is not necessary to decide to what period of the worlds history the text has reference. There have been several crises in human affairs at which it has found at least a partial fulfilment. We may apply the prediction to our Own age with the fullest propriety. There was never so much going and coming, and never so vast a growth of knowledge. Deal with that special form of Knowledge which is called science. Science may be described as the knowledge of nature reduced to system. It examines facts, arranges or classifies them, and tries to detect their hidden law. Science is a fact of modern growth. It has sprung forth full armed in these latter days. The world of Greece and Rome was wonderful in its way, but it had no science, in our modern sense of the word. Science dates very much from Bacon. Not entirely. There were other men of science before him. And science has grown wonderfully. It has amazingly enriched human life. It has quickened, too, all the neutral powers. What is there that we do not tabulate and catalogue? To this progress of science we can make no objection. People who object against science in reality do not know what they mean. Whats the use of screaming at the calm facts of creation? said the wise American. If fact is on one side, and our dislikes or prejudices, or narrow theories, are on the other, it requires no prophet to tell which shall win. For fact proves itself. I do not admit that there is any inconsistency or opposition between religion and science. They may look at the same facts from different points of view. Yet, though perfectly at one, science and religion are not quite the same thing. Science is related to religion as one sister is to another. There are many questions of which you can scarcely tell whether they are properly scientific or religious. Yet religion is more than science. You may be steeped up to the lips and the eyes in science, and be without religion altogether. Science has a message which, as far as it goes, is a true gospel, a real good news. It promises a great increase of human convenience and comfort. The world is not nearly so pleasant a place to live in as it might be. It promises to give us subjects of thought and investigation which will add greatly to the interest of life. And nobly is the promise fulfilled. It promises a vast enlargement of our view of the world. It will widen the boundaries of thought as to the facts of this wonderful universe; by revealing both the infinitely little and the infinitely great. It promises a great amelioration of our social arrangements. I accept to the full the gospel of science. But no science can fill the place of the Saviour. Science is only for time; it has no gospel as to eternity. Science has no gospel for the sinful and suffering millions. Science has no power of moral inspiration, no spiritual force which can lift the soul of a tempted, sinful man to goodness, holiness, purity. Do not oppose science, but go beyond science, enter the spiritual world. Draw near to God and to His Christ, and then, when knowledge shall vanish away, you may be found doing the will of God, and so may abide for ever. (J. F. Stevenson, LL.D.)
Results of the Exploring Spirit of the Age
One of the most remarkable characteristics in these late times is a moving, roving disposition of mankind. A very great proportion of human beings are seen actuated by a restless impulse to go hither and thither. Impatience of the sameness of life, business, friendship, curiosity, the spirit of enterprise, religious zeal, are carrying multitudes in all directions. This consequence has necessarily followed--a very great increase of knowledge. We are not to regard this as wholly an improvement in the character of these our times. How many do it from no motive of seeking wisdom, or solid good of any kind! Some seem to run to and fro for the very purpose of attracting into themselves all the diversified vices and vanities anywhere to be found. A strong magnetism for the attrition of all congenial evil. But turn to the more favourable view of the subject. There has resulted a vast increase of knowledge, which may be of immense value and instruction.
1. Knowledge of the natural world, the whole order of nature on this globe.
2. The remains and monuments of ancient times. We have now a much more comprehensive information of the actual state and quality of the human race. We find that man is everywhere the same; but the human nature is miserably and horribly perverted and depraved.
3. Every extension of our geographical knowledge has enlarged and aggravated the hideous account of what we are to call religion among the human race. All this displays what man is. His reason is as perverted as his moral dispositions.
4. Knowledge reveals the sameness in all parts of the world of the operation in the mind of the converting Christian truth. Our increasing knowledge of this wide world should reader us more fit to live to good purpose in it, and at length to leave it. (The Evangelist.)
The Spread of Knowledge and Scientific Discovery
These words bring before us a great increase of knowledge as one main feature of the last times announced to us in the close of this remarkable prophecy.
I. THE PREDICTION ITSELF IS MOST REMARKABLE. Only two of the prophets were named by our Saviour in His teachings. Esaias and Daniel. Our Lord Himself exhorts His people to pay particular attention to the prophecy Daniel has given. Daniels last prophecy closes with the words of the text.
1. What is meant by the time of the end? The last times, in contrast to some earlier period. It may apply to three periods.
(1) All the times of the Christian dispensation. The meaning of the prophecy was not to be understood until the Messiah had appeared, and the light of the Gospel had begun to dawn. Until then they must be content to wait. The days of the apostles, when the Christian dispensation began, were, compared with former ages, a time of great social intercourse and large increase of knowledge. It was an age of remarkable civilization; the knowledge of natural science was greatly increased.
(2) The later times of the Christian dispensation; eminently to the period of the great and blessed Reformation. The times of the Reformation were marked by the two features which are mentioned in the text--Many shall run to and fro, and knowledge shall be increased.
(3) The times in which we are now living, that period of the worlds history which commenced with the outbreak of the flint French Revolution, and reaches to the present hour.
II. THE NOTORIOUS AND STRIKING FACT WHICH CORRESPONDS IN OUR DAYS TO THIS INSPIRED PREDICTION.
1. The means of intercourse were never so abundant as in the present age. It is marked above all others for multiplying the means of rapid communication. The motives for intercourse have been increased in the same proportion. The whole world has been thrown open to our researches. The Colonial empire of our own country is a remarkable feature of the present age. The whole earth is in a manner at our feet, and thus there is a political necessity for our people to be in rapid intercourse with all the countries on the face of the globe. These two things have completely changed the whole character of the age in which we live. The inspired prediction also says, knowledge shall be increased.
1. Natural knowledge shall be increased. This seems necessarily to be implied. True, there was some increase of knowledge in the Augustan age. In the days when the Gospel was first preached there were discoveries in science and art of no mean importance. There was a great increase in natural knowledge in the time of the Reformation, when printing and gunpowder, and the telescope and microscope, were first invented. But of all ages, beyond all comparison, Our own age is that in which natural knowledge has been most increased. Look at the grand compartments of human science, and see what an immense development every one of them has received.
(1) The science of the heavens.
(2) Of the earth.
(3) The elements which compose both earth and the heavens.
The words also apply to historical science, the knowledge of the worlds history, including natural knowledge, political knowledge, spiritual or Christian knowledge. Such is the wonderful fact spread before our eyes, what practical lessons then may be gathered from the words of the text?
(1) The wonderful nature of Gods foreknowledge.
(2) The value of Divine truth, and of an insight into the prophecies of the Word of God.
(3) The wonderful and impressive character of the times in which we live.
We are in the midst of wonderful events already past, the precursors of something still more wonderful and glorious, the coming of Christ, and the establishment of that Kingdom which is righteousness, and peace, and joy in the Holy Ghost. (T. R. Birks, M.A.)
The Advancement of Knowledge, the Fulfilment of Prophecy
These words lie in the very midst of a portion of Daniels prophecy, which reiterates the glories of the Saviours triumph over sin and Satan, and which proclaims the ineffable blessedness of the redeemed, as participating in the victory of the Lord God Omnipotent, who shall then reign, His name being one, and His people one.
1. Many shall run to and fro. At the time when the prophet uttered these words, the intercourse between men and nations was circumscribed to an extent, of which we, in these modern days, can have no conception. With Greece and Rome, as civilization advanced, the change became more marked and definite. Long after Christianity had prevailed, the transit from country to country was confined to the magnates of the earth. Who that estimates aright these times can fail to perceive that the literal accomplishment of Daniels prophecy has begun? The untravelled man is now the exception to the rest of his fellows.
2. Knowledge shall be increased. Much of the knowledge which now prevails upon comparatively indifferent subjects was enjoyed by the ancients, and made the subject of their ardent inquiry. Few in the present day are capable of closer reasoning than the learned of Greece and Rome; in literature they were certainly our equals, if not our superiors, and in their writings, still extant, we trace talents of the most transcendent order. But in all these instances, knowledge was confined to the few. And, after all, what was the knowledge even these possessed? It was of the earth, earthy; it was circumscribed and bounded by the trammels of time; it soared no higher than the sensual and the intellectual; it elevated no one to a perfect acquaintance with himself; it taught not the attributes of the one true God. The truths of the Gospel had to struggle for acceptance up to the fifteenth century. Since then the prophecy of Daniel has been remarkably fulfilled. While knowledge is increasing upon the earth, it ought not to be forgotten that God uses men as instruments for its diffusion. (John Edmond Cox, M.A.)
The Missionary Movement of the Age
I. THE MISSIONARY MOVEMENT IN PROGRESS. The knowledge that is to be increased is to turn many to righteousness. This by imparting knowledge from Gods Word and the Gospel of Christ. This is the work, the errand, of faithful missionaries abroad, this their message to Jew and. Gentile. Wherever men are turned to Christ, they will proceed to turn with abhorrence from the love and the practice of all unrighteousness and sin. Note their number; they are many. Observe their activity; they run. They are labourers, not loiterers. The promise of the text is not confined to ministers or missionaries. All friends and servants of Christ are included.
II. THE SUCCESS OF THE MOVEMENT. Knowledge shall be increased. The knowledge by which many shall be purified, etc. There shall be good success in the missionary movement faithfully made. Those sent of God shall not run in vain, nor labour in vain; though they may sometimes be discouraged. The prophecy is a promise, and like all the promises of God in Christ Jesus, it is true. (John Hambleton, M.A.)
An Ever-growing Argument for Evangelism
Our age realises the scene here predicted. This generation is pre-eminently migratory; men are everywhere on the move; a restless impulse has seized the world; and the fixed habits which bound our ancestors to their hearth are giving way. Different principles stimulate men in this incessant migration. The intellectual result of all these intermigrations is knowledge. Knowledge increases as men journey to distances and mingle with foreigners. Their knowledge of the physical world increases. Their knowledge of man increases. I shall use this necessary augmentation of knowledge as an argument for the necessity of propagating the Gospel.
I. THE MORE SECULAR KNOWLEDGE THE WORLD HAS, THE MORE NEED IT HAS OF THE GOSPEL.
1. Mere knowledge effects no radical change in the great principles of human character. The sources of all action are in the heart. Our likes and dislikes are our controlling impulses. Now does secular knowledge change the heart? Does it make a dishonest man honest, a selfish man generous, and a sensual man spiritual? Let the history of intelligent nations answer. Greece, Rome. Knowledge may induce and qualify a man to act out the evil principles of his heart in a more refined and less offensive manner. But you may multiply schools on every hand, fill the nation with secular knowledge, and still the springs of morals may remain as polluted as ever. Nothing but the Gospel can act upon the heart.
2. The more knowledge, the greater will be the power for evil. As the world grows in knowledge, it grows in power to trample upon the laws of God, to poison the fountains of influence, and to rebel against the interest of the universe. The power of the Devil is the power of knowledge.
3. The more knowledge, the larger the amount of responsibility. Here, then, is my argument. If secular knowledge is destined to increase, if this knowledge has not the power to change the heart, whilst it increases mans power to do evil, and enhances his responsibility, ought not our earnestness in the propagation of the Gospel to rise with the increase of general intelligence?
II. THE MORE KNOWLEDGE THE WORLD HAS, THE MELEE LIKELY IS IT TO RECEIVE THE GOSPEL. We rejoice in the fact that the Gospel is suited to man in the lowest stage of development, but we contend that the more intelligent a man is the more favourable his condition for Gospel influence.
1. The more intelligent a man is the more evidence he will have to convince him of the truth of the Gospel.
2. The more illustrations he will have of the power of the Gospel.
3. The more indications he will see for the necessity of the Gospel.
4. The more fitted he will be to appreciate the discoveries of the Gospel. The more knowledge he has, the better will he be able to appreciate the wisdom of the scheme, the righteousness of the claims, and the adaptation of the provisions of the Gospel.
(1) The character of the Gospel encourages this impression.
(2) The effects of missionary labour encourage the impression.
(3) The example of the first ministers of Christianity. They selected the most enlightened and influential parts of the world for their spheres of labour. From this subject we may learn the glory of the Gospel, and our encouragement to diffuse it. (Homilist.)
Knowledge Increased by Many Running To and Fro
I. AN END TO BE ACCOMPLISHED. Knowledge shall be increased. The prophetical parts of Scripture describe a happier state of the world than has yet been witnessed; and this shall be introduced by an increase of knowledge.
1. The faculty which man has for acquiring knowledge forms the most obvious distinction of our species.
2. It is to the credit of the Christian religion that it is founded on knowledge.
3. The knowledge of God shall be increased. God is partially known by His works, but fully described in His Word. Experimental knowledge is necessary. This will lead us to love God; it will produce confidence in Him, and also obedience.
4. The knowledge of God will lead to the acquisition of useful knowledge of every kind. Religion enlarges the mind, illuminates the understanding, rectifies the judgment, and teaches men to think more clearly and more comprehensively on subjects of general science.
II. MEANS USED FOR ITS ACCOMPLISHMENT. Many shall run to and fro. God works by agents and instruments.
1. The number of gospel ministers. In some periods of the world the advocates of truth have been reduced to a very small number; now they are many.
2. The prompt activity of ministers. Preaching is figured to us as running.
3. The sphere of ministers operation. The world. Inferences:
(1) The great end of public preaching is to increase knowledge.
(2) How careful and diligent should ministers be in acquiring knowledge. (Sketches of Four Hundred Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain SECT. XLVIII.—THE INCREASE OF KNOWLEDGE AS A SIGN OF…
HOMILETICS
SECT. XLVIII.—THE INCREASE OF KNOWLEDGE AS A SIGN OF THE TIME. (Chap. Dan_12:4.)
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Daniel had already received a very full and minute account of what was to befall his people in the latter days. The information communicated, however, was to be “shut up and sealed,” [360] as a precious treasure that was to be carefully guarded, and as something that would be more known and appreciated hereafter than at present. The same order we find to have been given in relation to the vision of the Ram and the He-goat, the reason given being that the vision was to be “for many days,” or only to receive its fulfilment after a length of time. So here; the words were to be shut up and the book sealed “even to the time of the end,” when they should be about to receive their entire accomplishment. The meaning conveyed apparently that as the end approached the prophecy would be both more studied and better understood. There would seem to be a time when, for wise reasons, the right understanding of prophetic scripture is withheld, and when that part of the word is not even studied equally with the rest. The prophet was commanded to “bind up the testimony and seal the law among the disciples” (Isa_8:16); so that when the book was handed to one to read, the reply should be, “I cannot, for it is sealed” (Isa_29:11). John in Patmos, on the other hand, was commanded not to seal the sayings of the Apocalypse, because the time for their fulfilment was at hand (Rev_22:10). For the same reason a blessing is promised to those who read and those who hear the words of that prophecy, and who keep what is written in it (Rev_1:3). A sealed book not able to be read till the seals are broken (Rev_5:1, &c.) The prophecies of the Old Testament confirmed or made “more sure” by the events of the New; so that we are encouraged to take heed to that word of prophecy, as to a light shining in a dark place till the day of clearer knowledge dawn (2Pe_1:19).
[360] “Shut up the words, and seal the book.” According to some, the prophecy was to be only enigmatically delivered to a few, because scarcely one in a hundred would be worthy to receive it, or give it any attention. Calvin thinks the meaning of the order to be that, although it should be universally despised and ridiculed, it was yet to be shut up like a precious treasure; and not to be treated as valueless, because so few should embrace the teaching it contained; the direction being given for the consolation and encouragement of the prophet himself, lest he grew weary and despondent, because it failed to command the applause of all the world. Jerome says the prophet was to fold up the prophecy in dark speech, and sign it that many might read and seek the truth of the history. Bullinger thinks the command meant that nothing was to be added to the prophecy, it being perfect and absolute; Willet, that he should commit it to writing, and set it forth in obscure terms and words, to take care of it as a treasure, and not impart it generally to all; and that many years should elapse before its fulfilment. According to Brightman, the angel would have Daniel to write the prophecy in precisely the same words and after the same manner in which he had received it, and to add nothing of his own by way of exposition. Dr. Cox thinks the command implies that those last events will only be unravelled, in their full glory and meaning, as the time for their accomplishment approaches, when great inquiry should be excited and increasing knowledge acquired, as they should break one after another in rapid and splendid succession upon the view of the Church. Hengstenberg thinks the command only relates to a symbolical action, to be understood of something internal; and after the removal of the mere drapery, the imperatives are to be resolved into futures, thus,—“These prophecies will be closed and sealed till the time of the end.” Keil understands the words in the sense of guarding, while he supposes that the command refers to the whole of the visions received by Daniel, all of which he understands the prophet to have committed to writing. The prophet was to guard the entire book containing them from disfigurement, “till the time of the end,” because its contents stretched out to that period
The words in the second clause of the verse, from the place which they occupy, have been thought by many to refer to what should take place toward the time of the end, viz., that there should be a greater amount of study given, as to other subjects of knowledge, so more especially to the written word, and to the word of prophecy in particular, and that accordingly there should be a much better understanding of its contents; [361] as well as that, from the increased facilities for locomotion, its dissemination should be greatly increased. And it is a remarkable fact, and one that cannot fail to be regarded as a striking feature of the time in which we live, and a sign of an approaching state of things different from what has hitherto existed, that these words of the prophet have received so literal and extensive a fulfilment during the last eighty or a hundred years far beyond any former period. That many have “run to and fro,” and that a spirit of inquiry and awakened interest in Daniel’s prophecies, and in the teachings of the prophetic scriptures in general, has appeared in our own time, none acquainted with the religious literature and history of the present century can hesitate to acknowledge. In England especially, it is well known that from the time of the first French Revolution the attention has been in a remarkable degree drawn to the subject of prophecy; many thoughtful and enlightened Christians having been led to view, in that event and those which followed, what might probably prove “the beginning of the end.” From that time to the present numerous books have continued to be written on the subject, a thing which had previously been exceedingly rare. The number of those who have been led to give deep and earnest attention to the prophetic word, and who have consequently become comparatively well acquainted with its contents and teaching, has been largely increased. Evidences of the same increased interest, and means tending to the same result, have been seen in the courses of lectures delivered, and the periodicals started, in connection with the same subject. In Germany, somewhat earlier, the attention of the Church was awakened in a similar manner by the writings of Spener, and still more by those of Bengel. This increased attention to and knowledge of prophetic scripture, while it is itself a remarkable fulfilment of such scripture, is at the same time a sign of the approaching “end,” when all prophecy shall have its accomplishment. “Apocalyptic prophecy,” says Auberlen, “is approaching its fulfilment. For this reason the Lord adds to the light of faith also the light of hope. He leads us ever deeper into the understanding of the Apocalypse, and will give us apostolic knowledge for apostolic times and struggles. It is the undisputable merit of Bengel that he prepared the way for such a knowledge.”
[361] “Many shall run to and fro.” יְשֹׁטְטוּ (yeshotetoo), “shall go up and down,” especially with the view of searching and investigating. So Job_1:7; Job_2:2. Keil remarks that שׁוּט (shoot) signifies neither to “go astray,” as J. D. Michaelis supposed, nor to “wander about” as in consciousness of misery, as Hävernick thought; but only to go to and fro, to pass through a land, in order to seek out or search, to go about spying. It is used of the eyes of God in Zec_4:10, as well as of Satan in Job_1:7, &c. Here the idea is that of searching a book, not merely reading it industriously, as Hitzig or Ewald renders the word; but, as Gesenius says, thoroughly searching in it. Keil, however, would not confine the passage to the time of the end; and agrees with Kliefoth in his interpretation of it, that Daniel must place in security the prophecies he has received until the time of the end, so that through all times many men may be able to read them and gain understanding from them. Calvin says: “Many shall investigate; this prophecy shall not always be buried in obscurity; the Lord will at length cause many to embrace it to their own salvation.” He adds that this really came to pass: “Before Christ’s coming, this doctrine was not esteemed according to its value; whereas now this divine assistance affords us strength and enables us to overcome all the attacks of the world and the devil.” Vatablus understands the prediction to mean that many should go to and fro to obtain knowledge.
In relation to the diffusion of divine truth in general, and of the knowledge of Jesus Christ, its central subject, the prediction in the text receives a fulfilment in the present beyond any previous period of the world. Probably not even in apostolic times was it true to an equal extent. In reference to England, preeminently the country of Bibles and missions, never were earnest living witness-bearers for Christ, whether as ministers, city missionaries, evangelists, lay-preachers, and Sabbath-school teachers, even in proportion to the increased population, nearly so numerous as at present; and never was the Gospel, in its purity, so widely promulgated in heathen lands. The empire of China, which with its four hundred millions has now opened her doors to the Gospel; India, which, with its two hundred and fifty millions, is now all our own and everywhere accessible to the truth; Japan, Africa, and the islands of the South Seas are now visited by the heralds of salvation as never before. [362] In India, the Zenanas, or apartments of the women, hitherto secluded from Christian intercourse, are now open to the female teacher and missionary of the cross. “The year (1881) upon which we have entered,” says an American publication, “begins with the whole world open to the Gospel; with an array of nearly 3000 foreign missionaries encircling the globe; with one hundred and fifty millions of copies of the Holy Bible proclaiming their message in two hundred and fifty tongues, and with a great multitude of nearly two million converts from heathenism as the firstfruits of the Gentiles. More than one thousand seraglios in India are open to the missionaries of our Women’s Boards; imperial palaces in China are open to our medical missionaries, and imperial patronage is fostering our missionary hospitals; pagan religions are becoming effete, and even Mahommedanism is at last beginning to yield to the Gospel.” “Since the commencement of the nineteenth century,” says Dr. Christlieb, “Protestant missions have been spreading among people of every race, and in every possible state of civilisation; they have been growing ever vaster in extent and in plan of operation, while they are always becoming more difficult to estimate in their effects and fruits, in their leavening influence on the faith and life of the heathen, as well as in their reflex action on the Church at home.” “We live in an age of missions,” he says again, “such—the mere outward extent of them shows it—as the Church has never seen.… The cross of Christ is being lifted up no longer in a few non-Christian lands, but in every one, among all races of men, the comparatively civilised as the most degraded; in colonies, as in independent heathen lands; in hundreds of languages and dialects. Those provinces of the Church, too, once lost to her, and crushed beneath the bloody heel of Islam, by the light of the Gospel are now being awakened to newness of life.”
[362] “Knowledge shall be increased.” In the year 1797, says E. Irving, “when the two witnesses were to recover life (Revelation 11), the London Missionary Society was called into being, or, at least, began its first active operations amongst the heathens; for in that year missionaries were landed in the island of Otaheite, which with all that group hath now been yielded to the preaching of the Word. And since that time, the society has laboured with its chief diligence and success among the islands of the Pacific Ocean, the tribes of Southern Africa, the expatriated and enslaved negroes, and the tribes of Northern Asia. The same year the prophecy began to be fulfilled in another way, by the Baptist missionaries in India addressing themselves to the first new translation of the Scriptures which had been undertaken since the Reformation. From that time till this (1826), the spirit of translating the Scriptures into all languages hath never slumbered nor slept, but been aroused in the Church to an extent beyond all former example; insomuch that within the last thirty years more versions of the Scriptures have been made than existed in all languages before.… And when they began to multiply beyond the means of the various societies to print and circulate them, the Lord raised up that most noble instrument, the Bible Society, which hath taken from the hands of the translators their works as fast as they were finished, and brought them into widest circulation.”
The increased diffusion of Scripture as well as other knowledge by the printed pages is as remarkable as that by the living teacher. Only during the past year the Religious Tract Society alone has issued no less than eighty-one millions of separate publications, no fewer than sixty millions of these being in our mother tongue and circulated in our own country or in the colonies; while above two thousand millions of books, tracts, and periodicals, all containing the truth as it is in Jesus, have been circulated since the formation of the society. At present the British and Foreign Bible Society alone produces at the rate of two copies of the Scriptures every minute throughout the twenty-four hours of the day, working every day in the week; and these copies are transmitted over the whole habitable globe in no less than a hundred and seventy languages. “At the beginning of the present century,” says Dr. Christlieb, “the Scriptures existed in some fifty translations, and were circulated in certainly not more than five millions of copies. Since 1804, i.e., since the formation of the British and Foreign Bible Society, new translations of the Bible, or of its more important parts, have been accomplished in at least two hundred and twenty-six languages and dialects. There are translations of all the Sacred Scriptures into fifty-five, of the New Testament into eighty-four, of particular parts into eighty-seven languages; and now the circulation of the Scriptures, in whole or in part, has amounted to a hundred and forty-eight millions of copies. These translations have been made chiefly by missionaries; and within seventy years over sixty languages have been made to possess a literary history.” In this way the visions of Daniel have been read and searched into as they had never been before.
If we apply the text to the increase of knowledge in general, the prediction is equally verified in the days in which we live. The present is emphatically the age of travel, of exploration, of investigation, and discovery. In whichever of the two senses we take the word, “many run to and fro,” and as the result, “knowledge is increased.” The cheap and rapid mode of printing by steam is itself a means of the fulfilment of the prophecy. By the discovery and use of steam as a motive power, the age in which we live is an age of books and cheap literature. The diffusion of knowledge, by means of books, journals, schools, and lectures, is one of the characteristics of the present age. The facilities for cheap and rapid travelling and transit tend in the same direction. The productions of authors, as well as the living teachers, are thus continually speeding over land and ocean as at no former period of the world. By these means, as well as the advance of education, mental activity has reached a greater height than ever before. Probably never was the desire to acquire and to communicate knowledge so great as it is at present. Not only do we live in the days of gas and steam, two discoveries of the present century, but of an agent of still greater power, and one likely to produce still greater effects than it has done already in the telegraph,—namely, electricity. At the International Electrical Exhibition recently opened in Paris, visitors are conveyed from the Place de la Concorde to the exhibition building by a tramcar worked by electricity; and when there, they find that the objects exhibited are divided into no less than sixteen classes, and that no less than twenty-eight rooms are each lighted by a different electric system, and contain specimens of electric railways, electric boats, and electric balloons, with vast masses of machinery driven by electricity. [363]
[363] In relation to the increase of mere natural knowledge as predicted in the text, the same writer, more than half a century ago, observed: “Of all characteristics of the present times, the increase of our natural knowledge is perhaps the most remarkable, except the dissemination of it. The zeal with which the earth hath been run over, for facts and specimens, in all departments of science, the numbers of travellers and voyagers, and the apparatus for discovery and observation with which they go attended; the books which teem from the press in that kind, and the exactness with which they are written, are only surpassed by the inventions of printing and copying by which they are circulated through the earth with the speed of life and death: and cultivation of the intellect in all that respects outward visible things, is the great end of education; and hath been carried to a wonderful perfection; insomuch that these intellectual tastes have rooted out many of the sensual excesses and indulgences of our fathers. And education is the rallying word of all well-disposed men. For the perfecting of which, the inventions which have taken place of late are altogether marvellous; so that from the swaddling-band of childhood up to the fathers of families, you shall find the people in some school or other, either infantine, academical, or mechanical.” If true in 1826, how much more so now in 1881!
The prediction in the text may well stimulate the friends of Jesus and of their fellowmen to greater zeal. Much has been done already in diffusing the knowledge of the truth, but still more remains to be done. Millions are still perishing in all parts of the world for lack of knowledge. Only five thousand missionaries are sent to a thousand millions of heathens, or one to two hundred thousand souls. The cry of Macedonia reaches us still from a thousand places, “Come over and help us.” The appeal for more men, and more means for their support, is still addressed to the churches. Increased openings, increased facilities, and increased prosperity, call for greatly increased operations in the field of missions. “Friends of Jesus,” says the author of the Telegraphic Sign, “make haste to the rescue of those who are perishing in ignorance, because they are ‘out of the way.’ Let there be promptness and rapidity in your movements. Everything around you is on the wing, as if the world were running a race, and had scarcely time to take breath, even for a moment. Let there be speed in your operations. In commerce, literature, and the arts, all is expedition. Things are done quickly, fast, in haste. The work of years is accomplished in as many days. The instinctive, predominant, prevailing propensity, as if from some strange presentiment, is, to save time. For what purpose is never seriously inquired. But that which is done is given out to be done without delay. It is getting late. Every moment is precious. The clock is just on the stroke. Hurry, Hurry. Let not a second be lost. Yet what is all this for? What is all this busy, bustling hurry intended to subserve? Merely to relieve, and lighten, and help on the brief hours of a temporary existence. It is vanity and vexation of spirit after all; a scrambling for gain, a labouring only for the meat that perisheth. And yet for this all the world is taxed. Land and water are laid under revenue in the shortest possible time. Steam engines, steam presses, steam ploughs, steam ships, are all charged to do their utmost. The sails of commerce whiten every shore. Screws and paddles propel the mighty merchandise of the seas. Railway carriages ‘run.’ The telegraph outstrips the winds. Power to overcome resistance, derived from natural forces and not from brute strength, is summoned and put on the stretch to do the bidding of man at a word. Do we not rejoice at the wonderful facilities and improvements of our time? We do. We bless God for endowing His creatures with the marvellous faculty of invention, by which various and even opposite properties are combined and utilities created, that would have lain in the crypts and caverns of unexplored nature, had they not been brought out and dominated by the laws of mechanical science, and rendered so beautifully and amazingly subservient to the wants and interests of society. We could not, we would not, go back to the Middle Ages of slow travelling, slow production, slow printing, slow progress in every department of service. We are more than satisfied with our present vantage ground, while we are almost dizzy with our lofty, elevated, far-stretching advance. But here is our condemnation and our shame. Our religious improvement has not gone on in the same ratio with our commercial and political progression. The march of evangelism has not kept pace with the march of intellect. Education is putting out the leaden eyes of ignorance, pouring the light of knowledge on the visual ray, and kindling the spark of intelligence in the minds of the untutored masses, while ‘darkness still covers the earth, and gross darkness the people.’ All else with impetuous stride has nearly reached the goal, while the chariot of the everlasting Gospel, bearing the message of salvation to dying millions, still drags its slow length along; and though above eighteen hundred years on the highway of the world’s amelioration, has not yet traversed half the globe, seeing two-thirds of its population at least are to this day unacquainted with the ‘faithful saying, and worthy of all acceptation,’ that Christ Jesus came into the world to save sinners, even the chief. On whom does the charge of negligence in this matter rest? All religious parties are more or less implicated. We have none of us put our shoulder to the wheel as we ought to have done. We have not been zealous for the Lord of Hosts. We have set our affections too much on earthly things. We have hoarded our substance instead of giving it to Christ. We have hid our Lord’s money, instead of employing it for the spread of the Gospel. The streams of wealth that have flowed to us from the bountiful hand of God, we have diverted from their legitimate channels, for their transmission into dry and thirsty lands where no spiritual water is. We have selfishly turned them into our own reservoirs, and made them administer to our whims, and fancies, and pride.”
May the time past suffice to have been guilty of our brother’s blood; and may we now at length, in the self-denying spirit of the Master, rise and do our utmost to spread the Gospel of the kingdom among all nations, that the promised end may come!
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain The "time of the end" in Daniel. The expression,…
end
The "time of the end" in Daniel. The expression, or its equivalent, "in the end," occurs, Dan 8:17-19; Dan 9:26; Dan 11:35; Dan 11:40; Dan 11:45; Dan 12:4; Dan 12:6; Dan 12:9.
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Summary:
(1) The time of the end in Daniel begins with the violation by "the prince that shall come" (i.e. "little horn," "man of sin," "Beast") of his covenant with the Jews for the restoration of the temple and sacrifice Dan 9:27 and his presentation of himself as God; Dan 9:27; Dan 11:36-38; Mat 24:15; 2Th 2:4; Rev 13:4-6 and ends with his destruction by the appearing of the Lord in glory.; 2Th 2:8; Rev 19:19; Rev 19:20.
(2) The duration of the "time of the end" is three and one half years, coinciding with the last half of the seventieth week of Daniel. Dan 7:25; Dan 12:7; Rev 13:5.
(3) This "time of the end" is the "time of Jacob’s trouble." Jer 30:7 "a time of trouble such as never was since there was a nation" Dan 12:1 "great tribulation such as was not from the beginning of the world.. . nor ever shall be" Mat 24:21. The N.T., especially the Book of the Revelation, adds many details.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:4 Daniel was to keep the prophecy a secret…
12:4 Daniel was to keep the prophecy a secret (cp. 7:28; 8:26); it would be unveiled at God’s proper time, the time of the end.
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