Daniel 12:13

Dan 12:13 But go thou thy way till the end [be]: for thou shalt rest, and stand in thy lot at the end of the days.

Ver. 13. But go thou thy way.] Here Daniel to his great comfort hath a fair and favourable dismission out of this life before those great clashings and confusions should come which had been foreshown to him. So Augustine and Pareus died a little before Hippo and Heidelberg were taken.

Till the end be.] Whenever it shall be, sooner or later, thou shalt be sure to awake out of the dust of death unto everlasting life. {as Dan 12:2} Yea, thou shalt "shine as the stars for ever and ever." {Dan 12:3} All that thou hast to do now is, to prepare for such an end, and to wait till thy change shall come, comforting thyself against death with the hope of a blessed resurrection.

For thou shalt rest.] Thy soul shall rest in Abraham’s bosom, thy body in the grave as in a bed of down, until the resurrection of the just. Mors aerumnarum requies rest from death of afliction, was Chaucer’s motto.

And stand in the lot,] i.e., In thine own order, {1Co 15:23} and in that degree of heavenly glory which shall be given thee as thy lot - in allusion to the promised land, divided among the Israelites by lot - and as the reward of a faithful prophet, instrumental to the good of many, who shall bless God for thee throughout all eternity.

“ Ipse quidem studui bene de pietate mereri:

Sed quicquid potui, gratia, Christe, tun est.

Quid sum? Nil: Quis sum? Nullus: Sed gratia Christi

Quod sum, quod vivo, quodque laboro, facit. ”

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.

But go thou thy way until the end be - See Dan 12:4, Dan 12:9. The meaning is, that nothing more would be communicated, and that he must wait for the disclosures of future times. When that should occur which is here called “the end,” he would understand this more fully and perfectly. The language implies, also, that he would be present at the development which is here called “the end;” and that then he would comprehend clearly what was meant by these revelations. This is such language as would be used on the supposition that the reference was to far-distant times, and to the scenes of the resurrection and the final judgment, when Daniel would be present. Compare the notes at Dan 12:2-3.

For thou shalt rest - Rest now; and perhaps the meaning is, shalt enjoy a long season of repose before the consummation shall occur. In Dan 12:2, he had spoken of those who “sleep in the dust of the earth;” and the allusion here would seem to be the same as applied to Daniel. The period referred to was far distant. Important events were to intervene. The affairs of the world were to move on for ages before the “end”’ should come. There would be scenes of revolution, commotion, and tumult - momentous changes before that consummation would be reached. But during that long interval Daniel would “rest.” He would quietly and calmly “sleep in the dust of the earth” - in the grave. He would be agitated by none of these troubles - disturbed by none of these changes, for he would peacefully slumber in the hope of being awaked in the resurrection. This also is such language as would be employed by one who believed in the doctrine of the resurrection, and who meant to say that he with whom he was conversing would repose in the tomb while the affairs of the world would move on in the long period that would intervene between the time when he was then speaking and the “end” or consummation of all things - the final resurrection. I do not see that it is possible to explain the language on any other supposition than this. The word rendered “shalt rest” - תנוּח tânûach - would be well applied to the rest in the grave. So it is used in Job 3:13, “Then had I been at rest;” Job 3:17, “There the weary be at rest.”

And stand in thy lot - In thy place. The language is derived from the lot or portion which falls to one - as when a lot is cast, or anything is determined by lot. Compare Jdg 1:3; Isa 57:6; Psa 125:3; Psa 16:5. Gesenius (Lexicon) renders this, “And arise to thy lot in the end of days; i. e., in the Messiah’s kingdom.” Compare Rev 20:6. The meaning is, that he need have no apprehension for himself as to the future. That was not now indeed disclosed to him; and the subject was left in designed obscurity. He would “rest,” perhaps a long time, in the grave. But in the far-distant future he would occupy ills appropriate place; he would rise from his rest; he would appear again on the stage of action; he would have the lot and rank which properly belonged to him. What idea this would convey to the mind of Daniel it is impossible now to determine, for he gives no statement on that point; but it is clear that it is such language as would be appropriately used by one who believed in the doctrine of the resurrection of the dead, and who meant to direct the mind onward to those far-distant and glorious scenes when the dead would all arise, and when each one of the righteous would stand up in his appropriate place or lot.

At the end of the days - After the close of the periods referred to, when the consummation of all things should take place. It is impossible not to regard this as applicable to a resurrection from the dead; and there is every reason to suppose that Daniel would so understand it, for

(a) if it be interpreted as referring to the close of the persecutions of Antiochus Epiphanes, it must be so understood. This prophecy was uttered about 534 years b.c. The death of Antiochus occurred 164 b.c. The interval between the prophecy and that event was, therefore, 370 years. It is impossible to believe that it was meant by the angel that Daniel would continue to live during all that time, so that he should then “stand in his lot,” not having died; or that he did continue to live during all that period, and that at the end of it he “stood in his lot,” or occupied the post of distinction and honor which is referred to in this language. But if this had been the meaning, it would have implied that he would, at that time, rise from the dead.

(b) If it be referred, as Gesenius explains it, to the times of the Messiah, the same thing would follow - for that time was still more remote; and, if it be supposed that Daniel understood it as relating to those times, it must also be admitted that he believed that there would be a resurrection, and that he would then appear in his proper place.

(c) There is only one other supposition, and that directly involves the idea that the allusion is to the general resurrection, as referred to in Dan 12:3, and that Daniel would have part in that. This is admitted by Lengerke, by Maurer, and even by Bertholdt, to be the meaning, though he applies it to the reign of the Messiah. No other interpretation, therefore, can be affixed to this than that it implies the doctrine of the resurrection of the dead, and that the mind of Daniel was directed onward to that. With this great and glorious doctrine the book appropriately closes. The hope of such a resurrection was fitted to soothe the mind of Daniel in view of all the troubles which he then experienced, and of all the darkness which rested on the future, for what we most want in the troubles and in the darkness of the present life is the assurance that, after having “rested” in the grave - in the calm sleep of the righteous - we shall “awake” in the morning of the resurrection, and shall “stand in our lot” - or in our appropriate place, as the acknowledged children of God, “at the end of days” - when time shall be no more, and when the consummation of all things shall have arrived.

In reference to the application of this prophecy, the following general remarks may be made:

I. One class of interpreters explain it literally as applicable to Antiochus Epiphanes. Of this class is Prof. Stuart, who supposes that its reference to Antiochus can be shown in the following manner: “The place which this passage occupies shows that the terminus a quo, or period from which the days designated are to be reckoned, is the same as that to which reference is made in the previous verse. This, as we have already seen, is the period when Antiochus, by his military agent Apollonius, took possession of Jerusalem, and put a stop to the temple worship there. The author of the first book of Maccabees, who is allowed by all to deserve credit as an historian, after describing the capture of Jerusalem by the agent of Antiochus (in the year 145 of the Seleucidae - 168 b.c.), and setting before the reader the widespread devastation which ensued, adds, respecting the invaders: ‘They shed innocent blood around the sanctuary, and defiled the holy place; and the inhabitants of Jerusalem fled away: the sanctuary thereof was made desolate; her feasts were turned into mourning, her sabbaths into reproach, and her honor into disgrace;’ 1 Macc. 1:37-39. To the period when this state of things commenced we must look, then, in order to find the date from which the 1335 days are to be reckoned. Supposing now that Apollonius captured Jerusalem in the latter part of May, 168 b.c., the 1335 days would expire about the middle of February, in the year 164 b.c. Did any event take place at this period which would naturally call forth the congratulations of the prophet, as addressed in the text before us to the Jewish people?

“History enables us to answer this question. Late in the year 165 b.c., or at least very early in the year 164 b.c., Antiochus Epiphanes, learning that there were great insurrections and disturbances in Armenia and Persia, hastened thither with a portion of his armies, while the other portion was commissioned against Palestine. He was victorious for a time; but being led by cupidity to seek for the treasures that were laid up in the temple of the Persian Diana at Elymais, he undertook to rifle them. The inhabitants of the place, however, rose en masse and drove him out of the city; after which he fled to Ecbatana. There he heard of the total discomfiture by Judas Maccabeus of his troops in Palestine, which were led on by Micanor and Timotheus. In the rage occasioned by this disappointment, he uttered the most horrid blasphemies against the God of the Jews, and threatened to make Jerusalem the burying-place of the nation. Immediately he directed his course toward Judea; and designing to pass through Babylon, he made all possible haste in his journey. In the meantime he had a fall from his chariot which injured him; and soon after, being seized with a mortal sickness in his bowels (probably the cholera), he died at Tabae, in the mountainous country, near the confines of Babylonia and Persia. Report stated, even in ancient times, that Antiochus was greatly distressed on his death-bed by the sacrilege which he had committed.

“Thus perished the most bitter and bloody enemy which ever rose up against the Jewish nation and their worship. By following the series of events, it is easy to see that his death took place some time in February of the year 164 b.c. Assuming that the commencement or terminus a quo of the 1335 days is the same as that of the 1290 days, it is plain that they terminate at the period when the death of Antiochus is said to have taken place. ‘It was long before the commencement of the spring,’ says Froelich, ‘that Antiochus passed the Euphrates, and made his attack on Elymais: so that no more probable time can be fixed upon for his death than at the expiration of the 1335 days; i. e., some time in February of 164 b.c. No wonder that the angel pronounced those of the pious and believing Jews to be blessed who lived to see such a day of deliverance.” - Hints on Prophecy, pp. 95-97.

There are, however, serious and obvious difficulties in regard to this view, and to the supposition that this is all that is intended here - objections and difficulties of so much force that most Christian interpreters have supposed that something further was intended. Among these difficulties and objections are the following:

(a) The air of mystery which is thrown over the whole matter by the angel, as if he were reluctant to make the communication; as if something more was meant than the words expressed; as if he shrank from disclosing all that he knew, or that might be said. If it referred to Antiochus alone, it is difficult to see why so much mystery was made of it, and why he was so unwilling to allude further to the subject - as if it were something that did not pertain to the matter in hand.

(b) The detached and fragmentary character of what is here said. It stands aside from the main communication. It is uttered after all that the angel had intended to reveal had been said. It is brought out at the earnest request of Daniel, and then only in hints, and in enigmatical language, and in such a manner that it would convey no distinct conception to his mind. This would seem to imply that it referred to something else than the main point that had been under consideration.

(c) The difference of time specified here by the angel. This relates to two points:

1. To what would occur after the “closing of the daily sacrifice, and the setting up of the abomination of desolation.” The angel now says that what he here refers to would extend to a period of twelve hundred and ninety days. But in the accounts before given, the time specified had uniformly been “a time, and times, and half a time;” that is, three years and a half, or twelve hundred and sixty days - differing from this by thirty days. Why should this thirty days have been added here if it referred to the time when the sanctuary would be cleansed, and the temple worship restored? Professor Stuart (Hints on Prophecy, pp. 93, 94) supposes that it was in order that the exact period might be mentioned. But this is liable to objections. For

(a) the period of three and a half years was sufficiently exact;

(b) there was no danger of mistake on the subject, and no such error had been made as to require correction;

(c) this was not of sufficient importance to justify the manifest anxiety of the angel in the case, or to furnish any answer to the inquiries of Daniel, since so small an item of information would not relieve the mind of Daniel.

The allusion, then, would seem to be something else than what had been referred to by the “three and a half years.”

2. But there is a greater difficulty in regard to the other period - the 1335 days, for

(a) that stands wholly detached from what had been said.

(b) The beginning of that period - the terminus a quo - is not specified. It is true that Prof. Stuart (Hints on Prophecy, p. 95) supposes that this must be the same as that mentioned in the previous verse, but this is not apparent in the communication.

It is an isolated statement, and would seem to refer to some momentous and important period in the future which would be characterized as a glorious or “blessed” period in the world’s history, or of such a nature that he ought to regard himself as peculiarly happy who should be permitted to live then. Now it is true that with much probability this may be shown, as Prof. Stuart has done in the passage quoted above, to accord well with the time when Antiochus died, as that was an important event, and would be so regarded by those pious Jews who would be permitted to live to that time; but it is true also that the main thing for rejoicing was the conquest of Judas Maccabeus and the cleansing of the sanctuary, and that the death of Antiochus does not seem to meet the fulness of what is said here. If that were all, it is not easily conceivable why the angel should have made so much a mystery of it, or why he should have been so reluctant to impart what he knew. The whole matter, therefore, appears to have a higher importance than the mere death of Antiochus and the delivery of the Jews from his persecutions.

II. Another class, and it may be said Christian interpreters generally, have supposed that there was here a reference to some higher and more important events in the far-distant future. But it is scarcely needful to say, that the opinions entertained have beer almost as numerous as the writers on the prophecies, and that the judgment of the world has not settled down on any one particular method of the application. It would not be profitable to state the opinions which have been advanced; still less to attempt to refute them - most of them being fanciful conjectures. These may be seen detailed in great variety in Poole’s Synopsis. It is not commonly pretended that these opinions are based on any exact interpretation of the words, or on any certain mode of determining their correctness, and those who hold them admit that it must be reserved to future years - to their fulfillment to understand the exact meaning of the prophecy.

Thus Prideaux, who supposes that this passage refers to Antiochus, frankly says: “Many things may be said for the probable solving of this difficulty (the fact that the angel here refers to an additional thirty days above the three years and a half, which he says can neither be applied to Antiochus nor to Anti-christ), but I shall offer none of them. Those that shall live to see the extirpatton of Anti-christ, which will be at the end of those years, will best be able to unfold these matters, it being of the nature of these prophecies not thoroughly to be understood until they are thoroughly fulfilled.” - Vol. iii. 283, 284. So Bishop Newton, who supposes that the setting up of the abomination of desolation here refers to the Mahometans invading and devastating Christendom, and that the religion of Mahomet will prevail in the East for the space of 1260 years, and then a great revolution - “perhaps the restoration of the Jews, perhaps the destruction of Antichrist” - indicated by the 1290 years, will occur; and that this will be succeeded by another still more glorious event - perhaps “the conversion of the Gentiles, and the beginning of the millennium, or reign of the saints on the earth” - indicated by the 1335 years - says, notwithstanding, “What is the precise time of their beginning, and consequently of their ending, as well as what are the great and signal events which will take place at the end of each period, we can only conjecture; time alone can with certainty discover.” - Prophecies, p. 321.

These expressions indicate the common feeling of those who understand these statements as referring to future events; and the reasonings of those who have attempted to make a more specific application have been such as to demonstrate the wisdom of this modesty, and to make us wish that it had been imitated by all. At all events, such speculations on this subject have been so wild and unfounded; so at variance with all just rules of interpretation; so much the fruit of mere fancy, and so incapable of solid support by reasoning, as to admonish us that no more conjectures should be added to the number.

III. The sum of all that it seems to me can be said on the matter is this:

(1) That it is probable, for the reasons above stated, that the angel referred to other events than the persecutions and the death of Antiochus, for if that was all, the additional information which he gave by the specification of the period of 1260 days, and 1290 days, and 1335 days, was quite too meagre to be worthy of a formal and solemn revelation from God. In other words, if this was all, there was no correspondence between the importance of the events and the solemn manner in which the terms of the communication were made. There was no such importance in these three periods as to make these separate disclosures necessary. If this were all, the statements were such indeed as might be made by a weak man attaching importance to trifles, but not such as would be made by an inspired angel professing to communicate great and momentous truths.

(2) Either by design, or because the language which he would employ to designate higher events happened to be such as would note those periods also, the angel employed terms which, in the main, would be applicable to what would occur under the persecutions of Antiochus, while, at the same time, his eye was on more important and momentous events in the far-distant future. Thus the three years and a half would apply with sufficient accuracy to the time between the taking away of the daily sacrifice, and the expurgation of the temple by Judas Maccabeus, and then, also, it so happens that the thirteen hundred and thirty-five days would designate with sufficient accuracy the death of Antiochus, but there is nothing in the history to which the period of twelve hundred and ninety days could with particular propriety be applied, and there is no reason in the history why reference should have been made to that.

(3) The angel had his eye on three great and important epochs lying apparently far in the future, and constituting important periods in the history of the church and the world. These were, respectively, composed of 1260, 1290, and 1335 prophetic days, that is, years. Whether they had the same beginning or point of reckoning - termini a quo - and whether they would, as far as they would respectively extend, cover the same space of time, he does not intimate with any certainty, and, of course, if this is the correct view it would be impossible now to determine, and the development is to be left to the times specified. One of them, the 1260 years, or the three years and a half, we can fix, we think, by applying it to the Papacy. See the notes at Dan 7:24-28. But in determining even this, it was necessary to wait until the time and course of events should disclose its meaning; and in reference to the other two periods, doubtless still future, it may be necessary now to wait until events, still to occur, shall disclose what was intended by the angel. The first has been made clear by history: there can be no doubt that the others in the same manner will be made equally clear. That this is the true interpretation, and that this is the view which the angel desired to convey to the mind of Daniel, seems to be clear from such expressions as these occurring in the prophecy: “Seal the book to the time of the end,” Dan 12:4; “many shall run to and fro, and knowledge shall be increased,” Dan 12:4; “the words are closed up and sealed until the time of the end,” Dan 12:9; “many shall be made white,” Dan 12:1-13 : 10; “the wise shall understand,” Dan 12:10; “go thou thy way until the end be,” Dan 12:13. This language seems to imply that these things could not then be understood, but that when the events to which they refer should take place they would be plain to all.

(4) Two of those events or periods - the 1290 days and the 1335 days - seem to lie still in the future, and the full understanding of the prediction is to be reserved for developments yet to be made in the history of the world. Whether it be by the conversion of the Jews and the Gentiles, respectively, as Bishop Newton supposes, it would be vain to conjecture, and time must determine. That such periods - marked and important periods - are to occur in the future, or in some era now commenced but not yet completed, I am constrained to believe; and that it will be possible, in time to come, to determine what they are, seems to me to be as undoubted. But where there is nothing certain to be the basis of calculation, it is idle to add other conjectures to those already made, and it is wiser to leave the matter, as much of the predictions respecting the future must of necessity be left to time and to events to make them clear.

Let me add, in the conclusion of the exposition of this remarkable book: -

(a) That the mind of Daniel is left at the close of all the Divine communications to him looking into the far-distant future, Dan 12:13. His attention is directed onward. Fragments of great truths had been thrown out, with little apparent connection, by the angel; hints of momentous import had been suggested respecting great doctrines to be made clearer in future ages. A time was to occur, perhaps in the far-distant future, when the dead were to be raised; when all that slept in the dust of the earth should awake; when the righteous should shin e as the brightness of the firmament, and when he himself should “stand in his lot” - sharing the joys of the blessed, and occupying the position which would be appropriate to him. With this cheering prospect the communications of the angel to him are closed. Nothing could be better fitted to comfort his heart in a land of exile: nothing better fitted to elevate his thoughts.

(b) In the same manner it is proper that we should look onward. All the revelations of God terminate in this manner; all are designed and adapted to direct the mind to far-distant and most glorious scenes in the future. We have all that Daniel had; and we have what Daniel had not - the clear revelation of the gospel. In that gospel are stated in a still more clear manner those glorious truths respecting the future which are fitted to cheer us in time of trouble, to elevate our minds amidst the low scenes of earth, and to comfort and sustain us on the bed of death. With much more distinctness than Daniel saw them, we are permitted to contemplate the truths respecting the resurrection of the dead, the scenes of the final judgment, and the future happiness of the righteous. We have now knowledge of the resurrection of the Redeemer, and, through him, the assurance that all his people will be raised up to honor and glory; and though, in reference to the resurrection of the dead, and the future glory of the righteous, there is much that is still obscure, yet there is all that is necessary to inspire us with hope, and to stimulate us to endcavour to obtain the crown of life.

(c) It is not improper, therefore, to close the exposition of this book with the expression of a wish that what was promised to Daniel may occur to us who read his words - that “we may stand in our lot at the end of days;” that when all the scenes of earth shall have passed away in regard to us, and the end of the world itself shall have come, it may be our happy portion to occupy a place among the redeemed and to stand accepted before God. To ourselves, if we are truly righteous through our Redeemer, we may apply the promise made to Daniel; and for his readers the author can express no higher wish than that this lot may be theirs. If the exposition of this book shall be so blessed as to confirm any in the belief of the great truths of revelation, and lead their minds to a more confirmed hope in regard to these future glorious scenes; if by dwelling on the firm piety, the consummate wisdom, and the steady confidence in God evinced by this remarkable man, their souls shall be more established in the pursuit of the same piety, wisdom, and confidence in God; and if it shall lead the minds of any to contemplate with a more steady and enlightened faith the scenes which are yet to occur on our earth, when the saints shall reign, or in heaven, when all the children of God shall be gathered there from all lands, the great object of these studies will have been accomplished, and the labor which has been bestowed upon it will not have been in vain.

To these high and holy purposes I now consecrate these reflections on the book of Daniel, with an earnest prayer that He, from whom all blessings come, may be pleased so to accept this exposition of one of the portions of his revealed truth, as to make it the means of promoting the interests of truth and piety in the world; with a grateful sense of his goodness in allowing me to complete it, and with thankfulness that I have been permitted for so many hours, in the preparation of this work, to contemplate the lofty integrity, the profound wisdom, the stern and unyielding virtue, and the humble piety of this distinguished saint and eminent statesman of ancient time. He is under a good influence, and he is likely to have his own piety quickened, and his own purposes of unflinching integrity and faithfulness, and of humble devotion to God strengthened, who studies the writings and the character of the prophet Daniel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Dan_12:13

But go thou thy way till the end be.

Go Thou Thy Way

I. GOD HAS A SPECIAL WAR FOR EACH MAN, AND A GENERAL WAY COMMON TO ALL.

1. The special way. Christianity teaches that God is a Being of infinite love and wisdom, who will guide every man into his special way of thought if we seek to do His will. We have neither the right to complain of, nor to attempt to force the belief of other persons who conscientiously follow their own way of thinking and acting, providing their action be within the lines of morality. The text says, Go thou--not our way--Go thou in thy way. Let men honestly doubt, if they like; it will do them good. I like the idea that each man has a special way appointed for him. Each man is simply a part of Gods plan. The Heavenly Father is the Architect, Sculptor, Modeller of humanity, and He is leading us aright and guiding the world in the proper path. Let each one of us dare to believe that our life is a plan of God.

2. The general way in which God asks all of us to go. Is it not the way of the cross? Until a man takes up his cross, and guides himself by the example of Jesus, it is impossible for him to attain the highest manhood; for the most divine life on earth is that which bears a cross for the benefit of another. Is not the way in which we are all called to go the way of repentance? Is not this also a way that must be approved by every sound thinking man? Though it is a hard way, it is a safe way; for repentance is the passage from death to life. And is not the general way for all of us that we should be religiously decided? We are not to hesitate and turn about, but be decided, making a bold plunge in our determination to be Christs, and to live to do good. Let us go in the general way appointed for all--the way of love. In all our doings with our fellow-men, let us go and come in the way of forbearance and compassion and love; and let us go in these ways because God is our Father and men our brethren.

II. GOD EXHORTS US TO GO IN THE APPOINTED WAY. Go thou thy way till the end be. It is easy to find fault with another; it is marvellously difficult to do right ones sell Thou shalt stand in thy lot, the lot that you are now making, the end you are now preparing. Lord Beaconsfield gave this advice to Greece--Your country has a great future; therefore be patient and wait. This advice he carried out in his own life. Defeated, he learned to wait. While he waited, he worked. Many men fail because, though they wait, they do nothing. These are the Micawber class of men, who wait for something to turn up instead of setting to work and turning up something. Let us get into the right way, and resolve with a resolution which will carry you on to the end.. Be determined, be resolute. The text says, Go thou thy way. The way God has appointed for you. Our Lords way is the safest and best. (W. Birch.)

Good Men and the Future

The cry: Oh, my Lord, what shall the end of these things be? is often wrung from the lips of the sufferer about his pains, the friend about the woes of friends, the patriot about the turmoils of his country, the philanthropist about the state of the world.

I. THE BEWILDERMENT OF GOOD MEN CONCERNING THE FUTURE. As we have already hinted, there is frequently this bewilderment:

1. About the future of the world. How shall Christianity conquer heathendom! So also about:

2. The future of individuals. Recalling the unexpected events in our own past, and the surprises we have seen in the biographies of others, what may not befall us? We are led to reflect upon

II. THE EPOCH WHEN THIS BEWILDERMENT WILL TERMINATE. The end will come. This is:

1. The anticipation of universal conscience.

2. The prediction of Scripture.

3. The necessity of the present state of things. Chaos cries out for cosmos, as winter does for spring. This end may come to the individual at death, to the race at the great day of the Lord.

III. THE DUTY OF GOOD MEN WITH REGARD TO THAT EPOCH. There is not only:

1. Hopeful expectation of it, though that is clearly taught; but:

2. Progress towards it. Go thy way n; not simply drift through the time-spaces that intervene.

IV. THE DESTINY OF GOOD MEN AT THAT EPOCH.

1. Personal existence is implied. Thou shalt stand in thy lot.

2. Right condition is assured, thy lot.

3. Perfect blessedness is promised. Thou shalt rest. With such a prediction the good man is fortified for all the pilgrimage, battles, storms, that are his present experience. (Homilist.)

Our Way and its End

The opening words of the verse do not me much speak of the a end, as of what shall be till the end. Till the end it will be said to each man separately and individually, Go thy way.

I. THE SOLEMNITY OF THIS MESSAGE. In turning your thought from the end of all things, and fixing them on the separate and successive deaths of individual men, I lose much that is solemn and impressive in grandeur, but I gain in the solemnity and impressiveness of personal interest. Let us realise it. God shall one day speak thus to you and to me--Go thou thy way. In the individuality and solitariness of our dying hour we see its solemnity.

II. ITS CERTAINTY. The end of all things can be made the subject of doubt, and it influences but few. But we feel that if there is one thing surer than another, it is that it is appointed for all men once to die.

III. THE MEANING OF THIS MESSAGE. When we are called to go our way, it is implied that this life is not the end of our being, that death does not put an end to our active existence. At death we only go away from time into eternity, from the world that is seen into the world that is not seen. At death we enter into an eternity of conscious and continued activity. The message that calls us away indicates the direction in which we are to go. Thy way--the way in which thou art walking. The way in which thou now art walking is now irrevocably, eternally, unalterably, thy way--the way which thou hast chosen, and in which thou must go on for ever. Onward and onward, at death, each shall go in his own way. Sinners and saints shall continue to go on in their respective ways. Perpetuity is implied in this going our own way, perpetual progression; and perhaps also is implied accelerating speed. Are we, then, now walking in the way in which we would wish to go on for ever? (W. Grant.)

A New Years Message

Daniel had been receiving partial insight into the future by the visions recorded in previous chapters. He sought for clearer knowledge, and was told that the book of the future was sealed and closed, so that no further enlightenment was possible for him. He is bidden back to the common duties of life, and is enjoined to pursue his patient course with an eye on the end to which it conducts, and to leave the unknown future to unfold itself as it may.

I. THE JOURNEY. This is a threadbare metaphor for life. The figure implies perpetual change. The landscape glides by us, and we travel on through it. If life is truly represented under the figure of a journey, nothing is more certain than that we sleep in a fresh hospice every night, and leave behind us every day scenes that we shall never traverse again. What madness, then, to be putting out eager hands to clutch what must be left, and so to contradict the very law under which we live. Another of the commonplaces that spring from this image is that life is continuous. There are no convulsions in life. To-morrow is the child of to-day, and yesterday was the father of this day. What we are springs from what we have been, and settles what we shall be. We make our characters by the continuity of our small actions. Let no man think of his life as if it were a heap of unconnected points. It is a chain of links that are forged together inseparably. Therefore, we ought to see to it that the direction in which our life runs is one that conscience and God can approve. The metaphor further suggests that no life runs its fitting course unless there is continuous effort. There will be crises when we have to run with panting breath and strained muscles. There will be long stretches of commonplace where speed is not needed, but pegging away is, where the one duty is persistent continuousness in a course. Mark the emphasis of the text, Go thy way till the end. You older men, do not fancy that in the deepest aspect any life has ever a period in it which a man may take it easy. You may do that in regard of outward things, but in regard to all the deepest things of life no man may ever lessen his diligence until he has attained the goal. Until the end is reached we have to use all our power, and to labour as earnestly, and guard ourselves as carefully, as at any period before. And not only till the end, but go thy way to the end. Let the thought that the road has a termination be ever present with us all. There is a great deal of so-called devout contemplation of death which is anything but wholesome. It is more unwholesome still never to let the contemplation of that end come into our calculations of the future. Is it not strange that the purest thing is the thing that we forget most of all.

II. THE RESTING-PLACE. Thou shalt rest. This is a gracious way of speaking about death. It is a thought which takes away a great deal of the grimness and terror with which men generally invest the close. It is a thought the force of which is very different in different stages and conditions of life. Few, if any, however, but have some burden to carry, and know what weariness means. The final cessation of work has a double character. The only way to turn death into the opening of the gate of our resting-place is setting our hearts desires and our spirits trust on the Lord Jesus.

III. THE HOME. Stand --that is Daniels way of preaching the doctrine of the Resurrection. Thy lot. Image from the security of the Israelites in Canaan. Humanity has not attained its perfection until the perfected spirit is mated with a perfect body. God is the true inheritance. In that perfect land each person has precisely as much of God as he is capable of possessing. What determines our lot is how we went our way till that other end, the end of life. Destiny is character worked out. Therefore, tremendous importance attaches to the fugitive moment. Each act that we do is weighted with eternal consequences. (A. Maclaren, D. D.)

The Path and End of the Upright Man

Daniels career was neither smooth nor easy. But the course he chose was so sure and true that this text, the last recorded voice to him from Heaven, bade him pursue it patiently, in sure expectation of a happy eternity.

I. HIS WAY.

1. The way of resolute consecration to God.

2. The way d steadfast faith in Divine friendship.

3. The way of regular private devotion and BibLe study.

II. THE END PROMISED HIM. The end of that man is peace.

1. Repose in Hades.

2. A personal share, at the resurrection, of Christs Kingdom.

3. An inheritance for ever. Let the Heavenly word which closes the book of Daniel

(1) awaken the undecided; and

(2) confirm the resolution of the believing to adopt his course. (David Dale Stewart, M.A.)

The Servant of God Dismissed and Rewarded

1. We are all, like Daniel, servants of God, and charged with the performance of that work which He has respectively assigned us, arising out of our situation in life, and the various duties and engagements connected with it.

(1) We have our providential work to do. The situation and work of mankind are various, but the appointment is of God. There are some persons who imagine that the labours which arise from providential circumstances are distinct from piety and obstructive of it. They may be made so, but they are not so necessarily. No man has a charter to be idle. Idleness as infallibly destroys the soul as open sin committed against God. We are all stewards of his manifold gifts.

(2) Our connection with the Church of Christ opens to us another class of service. As members of religious society we have our duties. When we are ourselves converted, we are to strengthen the brethren. No Christian man liveth unto himself, and no Christian man dieth unto himself. Every man that professes the name of Christ is bound to promote His cause--not in the spirit of party, but in the spirit of Christianity. We are to stemthe torrent of iniquity, promote the influence of truth, and endeavour to extend the religion of the Son of God to every land.

(3) There is a work arising out of our personal salvation. The work of salvation can only be elected by strong and vigorous efforts. We cannot of ourselves form a gracious thought or a good desire. We know these things, but let no man plead them as an excuse for his own sloth. God works in us, but He also works by us. He saves us, but He effects our salvation by giving energy and application to our own powers; and in the strength which He imparts He calls us to resist evil, to watch and pray, to mortify our corruptions, to cultivate our knowledge and every grace. This is our personal and our daily work. Every duty assigned to us day by day is the work which God has given us to do. Frequently to reflect on this will produce the happiest results.

2. In the text we have an important intimation of the termination of all things. Go thy way till the end be. There will be an end--an end of all things. Strangely, we feel little interest in contemplating the end of all things.

(1) There will be an end of the providential dispensations of God. This is strongly marked in the text, which follows a series of prophecies relating to the fate Of empires. An angel reminded Daniel that as end will be put to the dispensations of Providence with respect to nations and empires. A time will come when all the tumults of earth will be hushed into silence. Why should we feel surprised at the changes in our own circles, when things so vast, so firm, so lasting, must end and be forgotten!

(2) There will be an end of that which is of infinitely more importance than the concerns of empires--the mediatorial kingdom of Jesus Christ of that Daniel had an interesting view. Before him the triumphs of the Gospel were displayed. Jesus Christ has a kingdom more extensive than that of any earthly monarch. The Saviour will not always be the Mediator between man and God. He must exchange the office of Intercessor for that of Judge.

(3) There will be an end of the world itself. The heavens and earth that are now shall pass away.

3. An interesting view of the state of the pious dead between death and the end of all things. Thou shalt rest. It cannot mean annihilation, nor a loss of consciousness between death and the termination of all things. This rest is the composure and settled triumph of the spirit, escaped from wind, tempest, battle, danger, and at home with God. Rest from religious labours, and from religious fears.

4. Instruction in the closing part of the angels address to Daniel. Allusion is to the manner in which the tribes were settled in Canaan.

(1) The Christians Heaven is secured as was Canaan to the Israelites.

(2) Rewards relate to character.

(3) Both variety and degree are suggested.

(4) The full reward will come at a fixed period. Two considerations. The faithfulness of Jesus will conduct you to this happy state if you are found faithful. And this subject is well calculated to encourage the faithful saint. (R. Watson.)

The Servant of God Dismissed and Rewarded

These are the words in which the angel Gabriel dismissed the prophet after delivering his message to him. The book of Daniel is interesting for the length of time it covers; the eventful period to which it relates; the nature of the prophecy it contains; and the character of the man who wrote it. In intellect he was a giant; in morals he was a model.

1. Daniels death or dismissal. Go thou thy way. This may be regarded as the God-sent summons for him to depart this life. The way we have walked through life is the way we must walk in death. Death is only finishing the journey; it is but the last step in the life-trodden way. Daniel could not have been less than ninety years old when he received this angels visit. He was full of years and honours. If we are in our sins unreconciled to God, death can only come as the King of terrors. If we are at peace with God through Jesus Christ, then death will come to us, as he came to Daniel, in the form of an angel of light; as a blessing, as a friend, as the servant Jesus sends to call in to His arms.

2. Notice what the angel said to Daniel about his condition after death. For thou shalt rest. A condition of conscious happiness in the presence of the glorified Redeemer. A rest, not of sleep, but of conscious enjoyment. A satisfying rest, but yet a rest that does not bring with it the full reward of final blessedness.

3. How long is this state to continue? Till the end be. In the end of the days. This end must be the end of the present dispensation; the end of the kingdom of this world. The end of the days means the morning of the resurrection. Then the rest will enter on a new stage of development that will go on in widening and deepening channels of glory and blessedness for ever.

4. Note what the angel said about Daniels final state, when the end comes. Thou shalt stand in thy lot. (R. Newton, D.D.)

The Christian in Life, in the Grave, and in Heaven

That is a dark leaf in the book of Gods providence which, on account of one mans disobedience, made it necessary that death should pass upon all men. Partakers of Adams fall, we share in Adams penalty. The prophet Daniel is the most faultless human character on record. To the young, he is an example of humble and self-denying piety; to those of mature years, of stern and unbending uprightness; to the aged, of holy and triumphant faith in the promises of a covenant, keeping God. Daniel was a life-preacher. His influence is to be found in his daily life. His acts were a commentary on the purity of his creed, and himself a temple to his Makers praise. Yet all this could not revoke the sentence of the angel, Thou shalt rest.

I. TO EVERY MAN THERE IS APPOINTED SOME USEFUL SPHERE OF LABOUR. Usefulness is one of the ends for which our Maker has formed us. No man can boast a charter for idleness. There is a restlessness about the mind of man which must be employed about something--a perpetual elasticity which must have occupation--whether it be to guide the plough or frame our laws. But if man scorns all useful and good occupations, Satan is sure to provide him with a bad one. Man has not a greater foe than sloth. There is no exemption from appointed labour for those whom Providence has enriched with all manner of store, and released from the necessity of toil. Our work must not be confined to the duties which belong to us either as citizens or as men. We call ourselves by the name of Christ; and, if we are wise, we shall not rest till we have made that calling sure. We must, like our Master, be about our Fathers business

II. A TIME IS COMING WHEN THE SERVANT OF GOD SHALL BE DISMISSED AND REPOSE FROM HIS LABOURS. The state of the soul between death and judgment has always been a favourite subject of speculation. The state of the soul after death is entirely a matter of revelation. Admitting that the soul will have a conscious existence immediately it leaves the body, our enquiry is, What will that condition be? It is not its most perfect fruition. That is not till the end of the day. And yet it must be fruition, or it would not be gain to die. The angel calls it a state of rest. It shall be the first stage in that moral progress in which the soul is changed from glory to glory; never completing the number of its perfections in finding that it can attain no more.

III. THE PERIOD WHEN THE SERVANT OF GOD SHALL RECEIVE HIS ETERNAL RECOMPENSE. Days and months and years are milestones along the road of life. But there shall be an end of these days. Our joys will be always beginning then; one unceasing now of a space that shall never terminate. The soul of the righteous shall stand when all else have fallen, erect in the confidence of its own immortality, and waiting for its lot at the end of the days. What shall the lot be? Will it be the same for all? Who, then, will be contented to shine as a star when there is another glory, the glory of the sun, within his reach? Can we overlook the danger that if we are seeking only the poorest lot at the end of the days, it may turn out that we shall find no lot at all; that having sown with a niggard hand we shall find no fruit but bitterness. Forget not that we have every one of us a work to do, and a work in which every day we live must bear its part. (Daniel Moore, M.A.)

The Lot at the End of the Days

These words contain undoubtedly the dismission of Daniel from his whole life work, and may, therefore, be applied to anyone who has been working well for God, and has now gone to rest. The text, taken in its connections, may bring to our view:

I. THE MAJESTY AND GREATNESS OF THE PROVIDENCE OF GOD. There is no subject perhaps which we are so apt to dwarf and belittle in our ordinary conceptions as the subject of the world-providence of God..We require to place ourselves, so to say, in a petition to see it. This book of Daniel is a magnificent climbing-ground. It gives us a succession of far-reaching views. It shows us the continuity of history, the connecting of one thing out of another, the plan of God in it all. God says not only to individuals, but to communities of men, and witnesses for the truth; to churches and to generations, Go thy way. What power of will and thought is His which can develop itself in fulness only through all the worlds and along all the ages! How vast is His providence, by which the whole is wrought out. Everything is ruled and used for the accomplishment of His ultimate and perfect will.

II. HOW LITTLE IS INDIVIDUAL MAN. Insignificant as man is, God is mindful of him. A fly is more than a cathedral, for it is living, organised, capable of motion, and of a kind of thought, and is, therefore, more in the scale of being than any form or size of inanimate matter. A man, living, intelligent, immortal, is more than the whole providence of God. It, therefore, may be expected that God will look to and tenderly regard the sons of men. We may trust Him to gather up the fragments of our life activity, so that nothing at all shall be lost. God says to every one of His dying children, Go thy way. Thy days work is done. I have watched thee at it all the day long. I alone know what thy work has been. I have known thy secret purpose, and I have reckoned that in thy work. Thy work is done. Go in trustfulness. Go in peace.

III. THOU SHALT REST. To go from earthly labour for God is to go to Heavenly rest. Even the earthly part rests in the grave. But the better part is carried to the waiting yet happy and restful company of sainted souls. Some interpret sleeping in Jesus literally. There is nothing unphilosophical in this theory. The practical extinction of time is not difficult to imagine. No length of time is anything when compared with eternal duration. He that falls asleep in Jesus may sleep safely through all the remaining ages of time, and still have undiminished eternity to live in. But it seems that to sleep in Jesus is not to be unconscious. It is to be in Paradise; and that must mean, to be patient, percipient, happy. The meaning seems to be, Thou shalt rest, and know that thou art resting. Of course, this rest after the work of life will be more or less to each, according to the labours that have preceded it. He who does what his hand findeth to do with his might through lifes working day, will go to his Heavenly rest with a satisfaction and a zest which loiterer and laggard can never know.

IV. THE REST AT DEATH IS PREPARATORY TO SOMETHING FAR MORE COMPLETE AT THE END OF THE DAYS. Then--when the whole vast system of earthly providence is wound up--then shall each man, woman, and child stand in their own lot. The reference here is chiefly to the righteous. The term stand expresses the completeness, and above all the permanence of the new life. And it will be our own lot. We shall stand then in that which we are making now. We shall claim that which by our faith we claimed before, and in a measure possessed by our love and hope. (Alex. Raleigh, D.D.)

The Labouring Saints Dismissal to Rest

1. The person dismissed, Daniel. Note:

(1) His qualifications; wisdom, love to his people, uprightness and righteousness in the discharge of that high place whereunto he was advanced.

(2) His employment. Consider the nature of the employment itself, and some considerable circumstances of it. All his visions close with some eminent exaltation of the Kingdom of Christ.

2. The dismission itself. Singly, relating to his employment only. In reference to his life also. The Lord dischargeth Daniel from his farther attendance on Him in the way of receiving visions and revelations. And there is also intimation that he must shortly lay down his mortality. Three things may be intended in the word end. The end of his life. The end of the world. Or the end of the things whereof the Holy Ghost is peculiarly dealing with Daniel. God oftentimes suffers not His servants to see the issue and accomplishment of these glorious things, wherein themselves have been most eminently engaged. Observe that the condition of a dismissed saint is one of rest. Rest holds out two things to us. A freedom from what is opposite thereunto, wherein those that are at rest have been exercised. And something which suits them, and satisfies their nature in the condition wherein they are. What is it the saints are at rest from? Sin, and labour, and travail. What is it that they are at rest in? In the bosom of God, because in the fruition and enjoyment of Him they are everlastingly satisfied, as having attained the utmost end whereto they were created, all the blessedness whereof they are capable. Every man stands in a threefold capacity, natural, civil, and religious. And there are distinct qualifications that are suited unto these several capacities. (J. Owen, D.D.)

The Assurance of Rest and Future Glory given to Daniel

Many extraordinary discoveries had been made to Daniel of the principal events that were to happen to the Church and world to the end of time. Some hints were given him as to the times when these events should happen. The prophet did not understand them, and, therefore, desired to be more particularly informed concerning them. He is told that they would not be fully understood till the accomplishment explained them. He is cut short with the assurance that whatever was the state of the Church and the world, his own state should be happy. He must, therefore, attend to his duty, wait Gods time, and comfort himself with these pleasing prospects.

I. THE CHARGE GIVEN TO DANIEL. Go thy way till the end be. Some understand this as a dismission from life. Prefer to understand it as, attend to your proper business, the duties of your station and age, till the end of life comes. It may be a discharge from his public of office as prophet. It may be a general admonition not to be too inquisitive about prophetic matters. The Greek version renders, Go thy way, and be at rest; be content with that station and condition to which God hath appointed thee. Go on faithfully and cheerfully through that portion of life which yet remaineth unto thee.

II. THE GRACIOUS ENCOURAGEMENT SET BEFORE HIM. Three things are promised.

1. A peaceful rest in the grave. Thou shalt die in peace, and enter upon a state of rest. This implies that the present is a state of trouble and disquietude. Little rest is to be expected here. Good men, and good ministers in particular, have their peculiar troubles. Their bodies shall rest in the grave, and their souls shall rest with God. The former is a kind of negative happiness. The latter is the rest of a being who is still existing, a rational, active spirit. It wants something suited to its nature, that will satisfy and fill its desires; and this it finds in God, to whom it returns, as to its rest, portion, and happiness.

2. Daniel is promised a glorious resurrection from the grave. His rest in the grave was to continue to the end of the days, and that he was then to stand in his lot. The end of the days refers to the resurrection. Observe, then, that days shall have an end. The revolution of seasons shall cease. Then Daniel, with the rest of Gods faithful servants, shall arise and stand upon the earth.

3. Daniel is promised a happy portion in the Heavenly world. The expression in the text intimates that there shall be a day of judgment, when every man shall be tried, and have his lot publicly assigned to him. It may also intimate that good men shall stand in that judgment, and not, like the wicked, flee to hide themselves from the presence of the Judge. The expression intimates that there shall be different lots or portions assigned to good men, according to the degree of their holiness and usefulness here. Application:

(1) See the necessity of securing a happy lot for ourselves. See how kindly God treats His servants, and how comfortably He speaks to them.

(2) Let the servants of God attend to the charge given to Daniel.

(3) Let aged saints comfort themselves with the prospects of this happiness promised to Daniel. It is the lot of all Gods faithful servants. (J. Orton, S. T. P.)

A Divine Course for Every Man

All human affairs are under Gods dominion, and must develop the wisdom of His rule and the glory of His counsel. Daniels visions perplexed his soul. He longed for more light, but to his eager cry there came the calming direction, and the consoling assurance, of the text.

I. THERE IS AN APPOINTED COURSE FOR EVERY MAN. With all our similarities, we are made to feel our separateness. Thou. Thy way.

1. Having a separate existence we have a separate way. This is set forth in Scripture, and evident by observation. (Heb_11:1-40 for illustrations.)

(a) Then we should take our case to God, and our course from God. Wait on the Lord--consult Him, trust Him, give attention to Divine requirements. Wait for the Lord --for the indications of His will within, and the movement of His hand without. Rest in the Lord, and wait patiently for Him.

(b) We should render obedience. To every man his work. We are not compelled to go by a fixed fate. Man is moral, and, therefore, free to disobey. The element in obedience that pleases God is willingness. Christian principles, right motives, untiring service, will make our days bright with Heavenly light. Is the course you are taking one that God and conscience can approve? There is a way that seemeth right unto a man--but what about the end thereof?

2. Providential mysteries ought not to interfere with duty. There are hidden things in creation, secrets in Gods dealings, and mysteries in the Scriptures. Shall all obligation be superseded until these are fully known? There is nothing dark about duty. (Mic_6:8.) O troubled soul, cease repining; weak heart, take courage; depressed, baffled spirit, repose in God! Inactivity brings no solution; fretfulness removes no obscurities. Trust and toil, and life will be a diversity of discoveries. With a separate existence and a peculiar way--do thine individual duty. Go thou thy way. A commonplace but impressive fact is next inculcated.

II. THAT THERE IS AN END TO MANS COURSE ON EARTH. Till the end be. When, where, or how Daniel passed away, we know not. The end came, and he died.

1. Think of the inevitable end

(a) to business engagements;

(b) to Sabbath enjoyments;

(c) present sufferings;

(d) earthly relationships;

(e) our connection with time.

2. The end is under Gods control. Mans days are determined, the number of his months are with Thee; Thou hast appointed his bounds that he cannot pass.

3. The end of this life is the beginning of another. To abide in our calling, strive after conformity to Christs image, daily to renew our acts of trust and service, and faithfully discharge the stewardship of life, will help us to finish our course with joy, and prepare us for the world to come. The words to Daniel give:

III. THE PROMISE OF AN ALLOTTED FUTURE. For thou shalt rest, and stand in thy lot at the end of the days.

1. A pledge of rest. Gods promised rest is not the calm of unfeeling apathy, nor the rest of the grave; but the rest of perfect satisfaction. Rev_17:13-17; Rev_21:3-4.)

2. The assurance of a personal portion. The way in which the land of promise was divided to tribes and families supplies the figure. A better inheritance than a few acres of land is assured to the man, Daniel; an individual portion, peculiar and permanent. Thou shalt stand in thy lot at the end of the days. At the end of the days will come the day of days--judgment. Then the possession of some shall be everlasting life, and the doom of others a shame and everlasting contempt. (Verses 1-3.) Let us carry away these related and suggestive thoughts--an individual life and path, the burden of singular duties, a separate judgment, and a personal reward. Listen to the voice of your God. He tells you to walk resolutely in the path of His choosing; He reminds you of the end of your earthly course; and predicts, for the obedient, untroubled rest and an enduring portion. Go thou thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days. (Matthew Braithwaite.)

Daniel, His Example and Reward

These words reveal to Daniel three things important to be known. How Gods servants leave of their life-work here. What happens to them immediately it is over. What is their final condition. We have all of us work to do here. Some have to labour, others to direct; some to teach, others to learn; some to rule, others to obey. But whatever our place is, God has put us in it. God gives us our duties in it. Daniels had been a long and difficult life. Having a good record, it was a happy day at last when his warfare was accomplished, and he got the message of his dismissal, Go thy way; faithful servant, thy work is done. That the end we wish for those we love and live for. At the eventide of our time, God will say to each labourer in his turn, Go thy way. What, then, is our intermediate state? Does the Scripture inform us where we are to be, what we are to do, until the end come? Thou shalt rest--not in death, or unconsciousness. But this rest will not be then complete. The triumph of the Church, though assured, will not yet be consummated. When the resurrection trumpet of the great jubilee shall sound, then the people of God shall enter each upon the full enjoyment of their inheritance, long ordained and set apart; and to each it shall be true, Thou shalt stand in thy lot. You know the reality of life is not in lifes uncertain goods, but in the hopes and promises of God; and those are happy who, walking through the wilderness, use them for a well, and the pools are filled with water. The child of God, walking in an honest, simple faith, may have to face many trials, but never the trial of hearing, like the king, Thy hope is at an end, thy kingdom is departed from thee. The longer he works on the brighter grows his promise, and though he go his way and take his rest, he will stand again in his lot at the end of days. (T. F. Crosse, D. C. L.)

The Duty of a Good Man in Time of Trouble

I. A GOOD MANS LIFE IS OFTEN PASSED IN THE MIDST OF GREAT EVENTS. This was the case with Daniel.

II. A GOOD MANS SOUL IS OFTEN PERPLEXED BY THE VARIETY AND MYSTERIOUSNESS OF THESE GREAT EVENTS. These words of the text show that Daniel was greatly perplexed. How is it that we are so perplexed with the operations of Gods providence.

1. We have not the capacity to judge. The events of time are remote in their causes, and complicate in their details, and vast in their consequences. We cannot understand God, nor find out the Almighty to perfection; therefore, let us be resigned.

2. We are not fit to judge. We love Daniel because we see he was just as weak, and just as foolish, as we are, at times.

III. A GOOD MANS DUTY IN THE TIME OF TROUBLE IS TO WAIT THE END OF THESE PERPLEXITIES, RATHER THAN TO TRY AND EXPLAIN THEM. There will be an end. Let us wait till then. We are to stand by as spectators in the great drama of life in which God is all in all. Not careless or uninterested spectators; far from that, but devout and reverent beholders of the great mystery. Nor yet idle spectators either. We are to go and stand in our lot till the end of the days; to go and occupy our place, and fill our niche, and do our work, and be willing, after having served our generation, to die in harness, having accomplished our mission. (W. G. Barrett.)

The Christians Path, and its Glorious Termination

We see the wisdom of God in surrounding prophecy generally with obscurity; we see His wisdom in involving it in comparative darkness, because, as men are to be the instruments in executing the Divine purpose and accomplishing the Divine counsels, if prophecy were very clear, the responsibility of these agents would be certainly compromised, and the process of Divine moral government would be certainly interfered with. But in the prophecies of Daniel we see that he was carried far above the ordinary range of prophetic vision. His eye swept down the whole stream of time. He saw the establishment of Messiahs Kingdom, which is to comprehend all kingdoms. In this verse he comes before us to receive his dismissal; prophetic work was done. We are here taught some very important truths.

1. That every child of God has his own way marked out and appointed by Heaven, in which it is his duty, through all the trials and afflictions of his life, faithfully to persevere, till death, the end, has come. The prophet is commanded to go his way, his own special way. I cannot go in another mans way, neither can another man go in my way. We are born into this world under certain laws and conditions, which determine our fitness for certain situations and employments, and have each a certain path of usefulness and honourable activity marked out for us. These differences in our constitutions, these differences as to peculiar adaptations, these differences as to faculties and susceptibilities--why, they are the very foundation of human society, for what one man is not meet for, another man is. This, kept in mind, will make us more patient and charitable and forbearing towards our fellow-men. No man can tell what it is that his brother man has to contend against; no man can tell what it is that his brother has to do battle with in his own breast, or, it may be, through bodily disorder.

2. Whatever our gifts may be, we should bear in mind that they came from God at first, who gives to every man according to His wisdom and grace. The poor man should remember that his poverty is not dishonourable. He may be as honourable before God as any man can be, and have his rank in the sight of Heaven equally with the prince and the peer. There is nothing dishonourable but sin. Since our way is marked out by God, it would not contribute to our happiness if we could get out of that way. It is not change of situation in this world that can make a man happy.

II. AFTER DEATH THE SOUL OF THE SERVANT OF GOD SHALL ENTER ON A STATE OF REST. The rest of the soul after death is not unconsciousness. Men found this opinion upon a certain philosophic creed. Dreams foreshadow the great truth that the soul of man can exist, yea, be conscious of action, when separated from the body. The Christian enters upon a state which, while it is called rest, is full of unspeakable blessedness. It is rest in contradistinction to the toil and labour and trial, and disappointment and pain, in this mortal world, a state where the mind will be invigorated and exalted to the loftiest degree.

III. THERE WILL BE A RESURRECTION.

1. This is to take place at the end of the days. The great cycles of Providence will come to their termination. There will be an end to the days of grace, an end of Sabbaths, and ministry, and ordinances.

2. There will be the resurrection of the good. Mark the attitude stand. Mark the attitude, mark the dignity, mark the nobility, of it.

3. Thou shalt stand in thy lot. Israel had, in Canaan, each his own lot. So in the resurrection, each one shall have his own place, and his own inheritance; exactly suited to his intellectual, moral, and spiritual capabilities. We shall find, each of us, that we have got as much given to us as we are capable of receiving. Is not this an encouraging and inspiring prospect? (J. Kernahan, B. A.)

On the Prospect of Heaven

To afford the pained heart desired relief, the prospects of futurity, which the gospel of Jesus Christ affords, are especially suitable and useful.

1. The servants of God shall enjoy rest after death. While their mortal part reposes in the grave, their spirit rests in the embraces of their Lord. We are taught to look on our present life as the season of trouble and exertion. The remembrance of what life is may keep us from idolising present comforts, from making a god of this world. The word rest, applied to the future destination of the believer, teaches us also to conceive of the life that precedes it, as one of labour. We are now called to the labour of duty, to improve the spring-time of life, by sowing to ourselves righteousness, that we may reap in mercy. Now we are called to the labour of self-denial, and the labour of watchfulness. Amidst the labours and cares of life, be it our aim to secure, through the Saviour, this place of rest for ourselves.

2. The servant of God shall possess an inheritance in the Heavenly Canaan. The angel said unto Daniel that he should stand in his lot. Joshua made the tribes cast lots for their respective portions. When the land was thus divided, they possessed the lot appointed them by Jehovah. That Canaan was type of a better. That better country the God of all grace shall divide amongst His faithful people, and each disciple of Christ shall have his share. This will be larger or smaller, according as believers have, by Divine grace, been made to excel in every Christian virtue, in usefulness in their generation. This place is called an inheritance, to show them that they have not procured a right to it by the purchase of their own works,. but as a legacy left them by a friend. It is upon account of their connection with Christ as their elder brother that they have any right to it--that they shall ever possess it. The promise, Thou shalt rest, refers to exemption from evil; the promise, Thou shalt stand in thy lot, to the enjoyment of good. By the first, the good man had the prospect of deliverance from pains, and sorrows, and cares, and sins. By the second, his hopes were raised to the possession of a great portion, an inheritance in eternity.

3. This inheritance of the servant of God shall be lasting. At the end of the days. At the end of all days. The conviction of the uncertainty of what we have here, casts a damp on the enjoyment of it; but the lot in Heaven, the portion of the Christian, is abiding, is lasting, is for ever.

4. The prospect of this rest, and inheritance, supports the soul in the view of the approaching calamities. The same prospect is the believers support in the view of personal trials. We are all taught the uncertainty that hangs over all our present comforts, but with the view of Heaven as his approaching rest the Christian shall never be entirely destitute--never be left without the cheering light of hope.

5. The enjoyment of Heaven will make up the loss of the comforts the Christian possesses below.

6. In Heaven, the glorified saints shall hear of the triumphs of the Church on earth. And

7. We are here taught that the hopes of futurity should impel to present duty, Daniel was not to spend his time in indolent contemplation of those glorious events, but to go on his way in the path of duty. From these remarks learn:

(1) To view afflictions in the light of eternity.

(2) To look at duty in the light of eternity.

(3) Let the Gospel-neglecter contemplate his conduct in the light of eternity. (A. W. Knowles.)

The Christians Lot

Thou shalt rest, and stand in thy lot. Such shall be the word to all who cast in their lot with God. They shall have the sweet assurance, ere they pass through the dark river of Jordan, that they are passing on to their rest. Daniel knew God himself. Many identify knowing of God with knowing God. A man reads about God, hears about God, thinks about God, sees God in nature, traces Him in providence, admires Him in revelation, and then he thinks--I know God. He only knows of God. To know God is much closer and more personal. It is to have heard Him speaking to us as none other ever has spoken to us. It is to have come into spiritual contact with God. And what is our joy in Christ? It is this, that Christ knows not of us, but that he knows us. He knows all about you, and your heaven on earth is that you know Him. (F. Whitfield, M.A.)

Human Life

I. THE PERPLEXITY. How much in the history of human life there is to perplex! The origin of sin. The reign of wrong. The prosperity of the wicked. The afflictions of the good. The tardy march of the Gospel, etc. These events often make men pessimists, who declare that life is not worth living.

II. THY CRISIS. Till the end be. There is a great crisis awaiting the life of mankind.

1. Analogy suggests this.

2. So does science.

3. So does the moral sentiment.

4. So does Scripture. See Mat_25:1-46; 2Co_5:10; Rev_20:11-15, etc.

III. THE DUTY. Go thou thy way.

1. There is a divinely-appointed way for every man to pursue.

2. It must be pursued, however great the difficulties. Wait calmly and courageously for the end.

IV. THE ULTIMATE DESTINY.

1. Thou shalt stand, personally. Thou, not another for thee. Thine individuality will never be amalgamated, thine identity never be lost.

2. Thou shalt stand, appropriately. What is the true lot of man? A correspondence of his circumstances with his character. A mans moral character must ultimately, under the government of a righteous God, determine his position.

3. Thou shalt stand, peacefully. Thou shalt rest. The moral universe, agitated by the storms of successive ages, shall be hushed, every godly man shall rest. Conclusion. Go thou thy way till the end be, brother. The portentous clouds will not always roll over thy sky, nor will confounding whirlwinds always bewilder thee on thy path. There is an end, in that end thou shalt rest, rest in holy faith and love, and shalt have thy lot. A sphere suited for thy moral aspirations and faculties, a sphere that will give scope to thy every power, satisfy thy every want, and transcend thy highest expectations. (David Thomas, D.D.)

No Rest Till the End is Reached

Go thy way till the end. You, my contemporaries, you older men, do not fancy that in the deepest aspect any life has ever a period in it in which a man may take it easy. You may do that in regard of outward things, and it is the hope and the reward of faithfulness in youth and middle age that when the grey hairs come to be upon us we may slack off a little in regard to outward activity. But in regard of all the deepest things of life no man may ever lessen his diligence until he has attained the goal. Some of you will remember how, in a stormy October night years ago, the Royal Charter went down three hours from Liverpool, when the passengers had met in the saloon and voted a testimonial to the captain because he had brought them across the ocean in safety. Until the anchor is down and we are inside the harbour we may be shipwrecked if we are careless in our navigation. Go thou thy way until the end. And remember, you older people, that until that end is reached you have to use all your power, and to labour as earnestly, and guard yourselves as carefully, as at any period before. (A. Maclaren, D.D.)

In View of the End

According to Calvin, he was to be content with his lot, and expect no more visions. Bullinger understands the words as an exhortation to persevere, and continue to the end. According to Junius, he was to set all things in order, and make himself ready for his end, without curiously searching further into these things. Brightman understands the words as intimating that what the Lord might have further to reveal, He would do it by other prophets, as He did by Haggai, Zechariah, and Malachi. (T. Robinson, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Dan 12:13. But go thou thy way till the end be — The prophet had been making inquiries respecting the end of these wonders; and the angel, having given him all the information that was needful either for himself or future times, now dismisses him, with an encouraging declaration concerning the happiness which awaited him in the heavenly world. Thou shalt rest, and stand in thy lot at the end of thy days — Daniel was now ninety years of age, at least, and so could not expect to live much longer: and the angel here tells him, that after his life was ended, he should rest in peace with the righteous, namely, with respect to his soul; (compare Isa 57:2; Rev 14:13;) and that at the resurrection, foretold Dan 12:2, of this chapter, he should obtain a share of that inheritance which is reserved for the faithful servants of God, and which shall be actually conferred upon them at the conclusion of the times here specified, Dan 12:12. Observe, reader, our time and days, yea, and all time and days, will soon have an end, and we must every one of us stand in our lot at the end of the days. In the judgment of the great day we must have our allotment according to what we were, and what we did, in the body, and we must stand for ever in that lot. It was a comfort to Daniel, and it is a comfort to all the saints, that whatever their lot is in the days of time, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us, to secure a happy lot at that period; and then we may well be content with our present lot, whatever it may be, welcoming the will of God, in all things and at all times.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Daniel

A NEW YEARS MESSAGE

Dan 12:13.

Daniel had been receiving partial insight into the future by the visions recorded in previous chapters. He sought for clearer knowledge, and was told that the book of the future was sealed and closed, so that no further enlightenment was possible for him. But duty was clear, whatever might be dark; and there were some things in the future certain, whatever might be problematic. So he is bidden back to the common paths of life, and is enjoined to pursue his patient course with an eye on the end to which it conducts, and to leave the unknown future to unfold itself as it may.

I do not need, I suppose, to point the application. Anticipations of what may be before us have, no doubt, been more or less in the minds of all of us in the last few days. The cast of them will have been very different, according to age and present circumstances. But bright or dark, hopes or dreads, they reveal nothing. Sometimes we think we see a little way ahead, and then swirling mists hide all.

So I think that the words of my text may help us not only to apprehend the true task of the moment, but to discriminate between the things in the unknown future that are hidden and those that stand clear. There are three points, then, in this message-the journey, the pilgrim’s resting-place, and the final home. ‘Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Let us, then, look at these three points briefly.

I. The journey.

That is a threadbare metaphor for life. But threadbare as it is, its significance is inexhaustible. But before I deal with it, note that very significant ‘but’ with which my text begins. The Prophet has been asking for a little more light to shine on the dark unknown that stretches before him. And his request is negatived-’But go thou thy way.’ In the connection that means, ‘Do not waste your time in dreaming about, or peering into, what you can never see, but fill the present with strenuous service.’ ‘Go thou thy way.’ Never mind the far-off issues; the step before you is clear, and that is all that concerns you. Plod along the path, and leave to-morrow to take care of itself. There is a piece of plain practical wisdom, none the less necessary for us to lay to heart because it is so obvious and commonplace.

And then, if we turn to the emblem with which the continuity of daily life and daily work is set forth here, as the path along which we travel, how much wells up in the shape of suggestion, familiar, it may be, but very needful and wholesome for us all to lay to heart!

The figure implies perpetual change. The landscape glides past us, and we travel on through it. How impossible it would be for us older people to go back to the feelings, to the beliefs, to the tone and the temper with which we used to look at life thirty or forty years ago! Strangely and solemnly, like the silent motion of some gliding scene in a theatre, bit by bit, inch by inch, change comes over all surroundings, and, saddest of all, in some aspects, over ourselves.

‘We all are changed, by still degrees,

All but the basis of the soul.’

And it is foolish for us ever to forget that we live in a state of things in which constant alteration is the law, as surely as, when the train whizzes through the country, the same landscape never meets the eye twice, as the traveller looks through the windows. Let us, then, accept the fact that nothing abides with us, and so not be bewildered nor swept away from our moorings, nor led to vain regrets and paralysing retrospects when the changes that must come do come, sometimes slowly and imperceptibly, sometimes with stunning suddenness, like a bolt out of the blue. If life is truly represented under the figure of a journey, nothing is more certain than that we sleep in a fresh hospice every night, and leave behind us every day scenes that we shall never traverse again. What madness, then, to be putting out eager and desperate hands to clutch what must be left, and so to contradict the very law under which we live!

Then another of the well-worn commonplaces which are so believed by us all that we never think about them, and therefore need to be urged, as I am trying, poorly enough, to do now-another of the commonplaces that spring from this image is that life is continuous. Geologists used to be divided into two schools, one of whom explained everything by invoking great convulsions, the other by appealing to the uniform action of laws. There are no convulsions in life. To-morrow is the child of to-day, and yesterday was the father of this day. What we are, springs from what we have been, and settles what we shall be. The road leads somewhither, and we follow it step by step. As the old nursery rhyme has it-

‘One foot up and one foot down,

That’s the way to London town.’

We make our characters by the continual repetition of small actions. Let no man think of his life as if it were a heap of unconnected points. It is a chain of links that are forged together inseparably. Let no man say, ‘I do this thing, and there shall be no evil consequences impressed upon my life as results of it.’ It cannot be. ‘To-morrow shall be as this day, and much more abundant.’ We shall to-morrow be more of everything that we are to-day, unless by some strong effort of repentance and change we break the fatal continuity, and make a new beginning by God’s grace. But let us lay to heart this, as a very solemn truth which lifts up into mystical and unspeakable importance the things that men idly call trifles, that life is one continuous whole, a march towards a definite end.

And therefore we ought to see to it that the direction in which our life runs is one that conscience and God can approve. And, since the rapidity with which a body falls increases as it falls, the more needful that we give the right direction and impulses to the life. It will be a dreadful thing if our downward course acquires strength as it travels, and being slow at first, gains in celerity, and accrues to itself mass and weight, like an avalanche started from an Alpine summit, which is but one or two bits of snow and ice at first, and falls at last into the ravine, tons of white destruction. The lives of many of us are like it.

Further, the metaphor suggests that no life takes its fitting course unless there is continuous effort. There will be crises when we have to run with panting breath and strained muscles. There will be long stretches of level commonplace where speed is not needed, but ‘pegging away’ is, and the one duty is persistent continuousness in a course. But whether the task of the moment is to ‘run and not be weary,’ or to ‘walk and not faint,’ crises and commonplace stretches of land alike require continuous effort, if we are to ‘run with patience the race that is set before us.’

Mark the emphasis of my text, ‘Go thy way till the end.’ You, my contemporaries, you older men! do not fancy that in the deepest aspect any life has ever a period in it in which a man may ‘take it easy.’ You may do that in regard to outward things, and it is the hope and the reward of faithfulness in youth and middle age that, when the grey hairs come to be upon us, we may slack off a little in regard to outward activity. But in regard to all the deepest things of life, no man may ever lessen his diligence until he has attained the goal.

Some of you will remember how, in a stormy October night, many years ago, the Royal Charter went down when three hours from Liverpool, and the passengers had met in the saloon and voted a testimonial to the captain because he had brought them across the ocean in safety. Until the anchor is down and we are inside the harbour, we may be shipwrecked, if we are careless in our navigation. ‘Go thou thy way until the end.’ And remember, you older people, that until that end is reached you have to use all your power, and to labour as earnestly, and guard yourself as carefully, as at any period before.

And not only ‘till the end,’ but ‘go thou thy way to the end.’ That is to say, let the thought that the road has a termination be ever present with us all. Now, there is a great deal of the so-called devout contemplation of death which is anything but wholesome. People were never meant to be always looking forward to that close. Men may think of ‘the end’ in a hundred different connections. One man may say, ‘Let us eat and drink, for to-morrow we die.’ Another man may say, ‘I have only a little while to master this science, to make a name for myself, to win wealth. Let me bend all my efforts in a fierce determination-made the fiercer because of the thought of the brevity of life-to win the end.’ The mere contemplation of the shortness of our days may be an ally of immorality, of selfishness, of meanness, of earthly ambitions, or it may lay a cooling hand on fevered brows, and lessen the pulsations of hearts that throb for earth.

But whilst it is not wholesome to be always thinking of death, it is more unwholesome still never to let the contemplation of that end come into our calculations of the future, and to shape our lives in an obstinate blindness to what is the one certain fact which rises up through the whirling mists of the unknown future, like some black cliff from the clouds that wreath around it. Is it not strange that the surest thing is the thing that we forget most of all? It sometimes seems to me as if the sky rained down opiates upon people, as if all mankind were in a conspiracy of lunacy, because they, with one accord, ignore the most prominent and forget the only certain fact about their future; and in all their calculations do not’ so number their days’ as to ‘apply’ their ‘hearts unto wisdom.’ ‘Go thou thy way until the end,’ and let thy way be marked out with a constant eye towards the end.

II. Note, again, the resting-place.

‘Go thou thy way, for thou shalt rest.’ Now, I suppose, to most careful readers that clearly is intended as a gracious, and what they call a euphemistic way of speaking about death. ‘Thou shalt rest’; well, that is a thought that takes away a great deal of the grimness and the terror with which men generally invest the close. It is a thought, of course, the force of which is very different in different stages and conditions of life. To you young people, eager, perhaps ambitious, full of the consciousness of inward power, happy, and, in all human probability, with the greater portion of your lives before you in which to do what you desire, the thought of ‘rest’ comes with a very faint appeal. And yet I do not suppose that there is any one of us who has not some burden that is hard to carry, or who has not learned what weariness means.

But to us older people, who have tasted disappointments, who have known the pressure of grinding toil for a great many years, whose hearts have been gnawed by harassments and anxieties of different kinds, whose lives are apparently drawing nearer their end than the present moment is to their beginning, the thought, ‘Thou shalt rest,’ comes with a very different appeal from that which it makes to these others.

‘There remaineth a rest for the people of God,

And I have had trouble enough for one,’

says our great modern poet; and therein he echoes the deepest thoughts of most of this congregation. That rest is the cessation of toil, but the continuance of activity-the cessation of toil, and anxiety, and harassment, and care, and so the darkness is made beautiful when we think that God draws the curtain, as a careful mother does in her child’s chamber, that the light may not disturb the slumberer.

But, dear friends, that final cessation of earthly work has a double character. ‘Thou shalt rest’ was said to this man of God. But what of people whom death takes away from the only sort of work that they are fit to do? It will be no rest to long for the occupations which you never can have any more. And if you have been living for this wretched present, to be condemned to have nothing to do any more in it and with it will be torture, and not repose. Ask yourselves how you would like to be taken out of your shop, or your mill, or your study, or your laboratory, or your counting-house, and never be allowed to go into it again. Some of you know how wearisome a holiday is when you cannot get to your daily work. You will get a very long holiday after you are dead. And if the hungering after the withdrawn occupation persists, there will be very little pleasure in rest. There is only one way by which we can make that inevitable end a blessing, and turn death into the opening of the gate of our resting-place; and that is by setting our heart’s desires and our spirit’s trust on Jesus Christ, who is the ‘Lord both of the dead and of the living.’ If we do that, even that last enemy will come to us as Christ’s representative, with Christ’s own word upon his lip, ‘Come unto Me, ye that are weary and are heavy laden, and I’-because He has given Me the power-’I will give you rest.’

‘Sleep, full of rest, from head to foot;

Lie still, dry dust, secure of change.’

III. That leads me to the last thought, the home.

‘Thou shalt stand in thy lot at the end of the days.’ ‘Stand’-that is Daniel’s way of preaching, what he has been preaching in several other parts of his book, the doctrine of the resurrection. ‘Thou shalt stand in thy lot.’ That is a reference to the ancient partition of the land of Canaan amongst the tribes, where each man got his own portion, and sat under his own vine and fig-tree. And so there emerge from these symbolical words thoughts upon which, at this stage of my sermon, I can barely touch. First comes the thought that, however sweet and blessed that reposeful state may be, humanity has not attained its perfection until once again the perfected spirit is mated with, and enclosed within, its congenial servant, a perfect body. ‘Corporeity is the end of man.’ Body, soul, and spirit partake of the redemption of God.

But then, apart from that, on which I must not dwell, my text suggests one or two thoughts. God is the true inheritance. Each man has his own portion of the common possession, or, to put it into plainer words, in that perfect land each individual has precisely so much of God as he is capable of possessing. ‘Thou shalt stand in thy lot,’ and what determines the lot is how we wend our way till that other end, the end of life. ‘The end of the days’ is a period far beyond the end of the life of Daniel. And as the course that terminated in repose has been, so the possession of ‘the portion of the inheritance of the saints in light’ shall be, for which that course has made men meet. Destiny is character worked out. A man will be where he is fit for, and have what he is fit for. Time is the lackey of eternity. His life here settles how much of God a man shall be able to hold, when he stands in his lot at the ‘end of the days,’ and his allotted portion, as it stretches around him, will be but the issue and the outcome of his life here on earth.

Therefore, dear brethren, tremendous importance attaches to each fugitive moment. Therefore each act that we do is weighted with eternal consequences. If we will put our trust in Him, ‘in whom also we obtain the inheritance,’ and will travel on life’s common way in cheerful godliness, we may front all the uncertainties of the unknown future, sure of two things-that we shall rest, and that we shall stand in our lot. We shall all go where we have fitted ourselves, by God’s grace, to go; get what we have fitted ourselves to possess; and be what we have made ourselves. To the Christian man the word comes, ‘Thou shalt stand in thy lot.’ And the other word that was spoken about one sinner, will be fulfilled in all whose lives have been unfitting them for heaven: ‘Judas by transgression fell, that he might go to his own place.’ He, too, stands in his lot. Now settle which lot is yours.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

12:13 Daniel died before the final end, but he knew that he would rise again! Here, the end refers to that time when even the dead rise (12:1-3) and the everlasting Kingdom of God Most High is established.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Angel warneth the Prophet patiently to abide; till the time appointed come, signifying that he should depart this life, and rise again with the elect, when God had sufficiently humbled and purged his Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

rest--in the grave (Job 3:17; Isa 57:2). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect" (Heb 11:40).

stand--implying justification unto life, as opposed to condemnation (Psa 1:5).

thy lot--image from the allotment of the earthly Canaan.

Next: Hosea Introduction

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. But go thou thy way till the end be] Here is proper advice for every man.

1. Thou hast a way - a walk in life, which God has assigned thee; walk in that way, it is thy way.

2. There will be an end to thee of all earthly things. Death is at the door, and eternity is at hand; go on to the end - be faithful unto death.

3. There is a rest provided for the people of God. Thou shalt rest; thy body, in the grave; thy soul, in the Divine favour here, and finally in paradise.

4. As in the promised land there was a lot for each of God's people, so in heaven there is a lot for thee. Do not lose it, do not sell it, do not let thy enemy rob thee of it. Be determined to stand in thy own lot at the end of the days. See that thou keep the faith; die in the Lord Jesus, that thou mayest rise and reign with him to all eternity. Amen.

MASORETIC NOTES

Number of verses in this book, 357

Middle verse, Da 5:30

Masoretic sections, 7

Finished correcting for the press, March 1st, 1831. - A. C.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here the angel repeats what he had said before, the, full time of perfect light had not yet arrived, because God wished to hold the minds of his people in suspense until the manifestation of Christ. The angel, therefore, dismisses the Prophet, and in commanding him to depart, says — Be content with thy lot, for God wishes to put off the complete manifestation of this prophecy to another time, which he himself knows to be the fitting one. He afterwards adds, And then shalt rest and shalt stand Others translate it, rest and stand; but the angel does not seem to me to command or order what he wishes to be done, but to announce future events, as if he had said, — Thou shalt rest, meaning, thou shalt die, and then thou shalt stand; meaning, thy death shall not be complete destruction. For God shall cause thee to stand in thy lot with the rest of the elect; and that, too, at the end of the days, in thy lot; that is, after God has sufficiently proved the patience of his people, and by long and numerous, nay, infinite contests, has humbled his Church, and purged it, until the end shall arrive. At that final period thou shalt stand in thine own lot, although a time of repose must necessarily intervene.

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.

(13) In thy lot.—The reference is to the partition of Palestine by lot in the times of Joshua. Even so shall one greater than Joshua divide the heavenly Canaan among His saints who follow Daniel in faith, firmness, and consistency. (See Col_1:12.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. After indicating (Dan_12:11-12) the duration of the persecution, the angel turns to Daniel; and the book closes with a word of consolation addressed to him personally. He is to await the ‘end’ in the grave, from which, in the resurrection spoken of in Dan_12:2, he will arise to take his appointed place, beside the other saints.

But thou, go thou to the end] i.e. depart to await the end. (As in Dan_12:9, there is nothing in the Heb. corresponding to ‘thy way.’)

and thou shalt rest (in the grave, Isa_57:2), and stand up to thy lot] to thy appointed portion or place: ‘lot’ being used in a figurative sense, as in Jdg_1:3, Psa_125:3, and in the N.T. Act_26:18, Col_1:12 (in both which passages ‘inheritance’ is properly ‘lot’ [κλῆρος]’).

at the end of the days] the extreme end of the present period,—i.e., reckoned from Daniel’s standpoint, the period ending with the fall of Antiochus,—when the resurrection of Dan_12:2 will take place, and the age of never-ending blessedness (Dan_12:3) will begin.

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.

But go thou thy way till the end be,.... Prepare for death and expect to be under the power of it, to lie in the grave, till the end of the world, until the resurrection morn:

for thou shalt rest; from all toil and labour, from all sin and sorrow; his body in the grave, his soul in the bosom of Christ: and stand in thy lot at the end of the days; signifying that he should rise again from the dead, have his part in the first resurrection, his share of the glory of the Millennium state, and his portion in the heavenly inheritance of the saints; the antitype of Canaan, which was divided by lot to the children of Israel: and, in the faith and hope of this, it became him to be contented and satisfied; believing the accomplishment of all that had been shown him, and looking for the blessedness which was promised him. Agreeable to which is the paraphrase of Jacchiades;

"but thou, O Daniel, go to the end of thy life in this world; and, after thou art dead, rest in the rest of paradise; and at the end of days thou shall stand and live in the resurrection of the dead, and shall enjoy thy good lot in the world to come''.

Next: Hosea Introduction

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lot. Thou shalt enjoy a glorious resurrection, (Menochius) and thy dignities till death, for which thou must prepare. (Calmet) --- Days. "Hitherto," says St. Jerome, "we read Daniel, in the Hebrew volume; what follows, to the end, is translated from Theodotion’s edition." (Haydock) --- The history of Susanna is there placed at the beginning. (Calmet) --- According to the order of time, it should be placed after the first chapter. (Menochius)

DANIEL 13

CHAPTER XIII.

This history of Susanna, in all the ancient Greek and Latin Bibles, was placed in the beginning of the Book of Daniel, till St. Jerome, in his translation, detached it from thence, because he did not find it in the Hebrew; which is also the case of the history of Bel and the dragon. But both the one and the other are received by the Catholic Church, and were from the very beginning a part of the Christian Bible. (Challoner) --- Daniel seems not to have written the history of Susanna, at least in the volume which contains his prophecies, though it be unquestionably canonical. (Cornelius a Lapide) --- It has been doubted whether it was ever in Hebrew. (Calmet) --- But Origen solves the difficulties of Africanus. (Haydock) --- Susanna means "lily," and is proposed as a pattern of conjugal chastity. (Calmet) --- Daniel was about twelve years old when he disclosed the malice of her accusers. (St. Augustine, ser. 242. de temp.) (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).

I have revealed to thee of these things what I had in commission, that thou and thy people should be prepared for the sufferings which will come upon them, and yet not without hope of a glorious deliverance. In which hope thou shalt die, and rest from fear or feeling of trouble, till the resurrection of the just to the joys of another world: which some make to be here after all enemies are destroyed, at least to begin here, and to be consummated in heaven eternally, comparing this with Rev 19:20,21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Notwithstanding all the mysteries which he cannot even yet grasp the prophet can now be at peace, knowing that, however dark the present may be, the future shall be bright, and he shall stand with the other saints at the end. (Compare Dan_8:17; Dan_8:19; Dan_11:29; Dan_11:35; Dan_11:40; Dan_12:1; Dan_12:4; Dan_12:6; Dan_12:9.) He might not understand all the mysteries hidden in “the time of the end,” but he could trust Him who did understand them all. And, however long this aged prophet should rest in the grave before that final triumphant end should come, nevertheless he should not fail to stand in the lot which Jehovah should give him there among the stars of heaven (Dan_12:1-3; Dan_12:10; compare Jer_13:25). Thus the angel “sang the prophet to sleep” and went his way.

In this exposition many things have been left unexplained. The writer feels like saying, with Calvin, “I am no thaumaturge to undertake their solution.” It is better to leave a question open than to settle it contrary to the real meaning which the Spirit of Prophecy put into it. The exact meaning of many passages in Daniel no man knows. Those who claim most boldly to know are generally those who know least. Though much is left unsettled, “natheles let every diligent reder knowe hymselfe miche to have profited, if he but the cheif principalls understand, although it be but menely; and use the same with hys own godly exercise” (Geo. Jaye, 1545).

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. The Septuagint Version here differs considerably from the Massoretic, "Go thy way and rest, for there are days and hours till the fulfilment of the end; and thou shalt rest and arise to thy glory at the end of days." Theodotion closely resembles the LXX in his rendering of this verse, "But go thou and rest, for there are yetdays and hours to the fulfilment of the end, and thou shalt arise in thy lot at the end of days." The Pesbitta renders, "Go, Daniel, to the end, rest and arise at thy time at the end of days." The Vulgate agrees with the Massoretic text. As to the additional clause which appears in the version of the LXX and in Theodotion, Origen has appended the mark which indicates that these words were only found in the LXX, or, at all events, had nothing corresponding to them in the Hebrew text of his day. Go thou thy way. Daniel is dismissed in peace, without having his question answered. Before Daniel was a course, and on that course he was to go, without occupying his thoughts with this secret thing. There is no word for "way" in the Hebrew or in any of the older versions. Till the end. The versions transpose this clause with that which follows. "The end" is not naturally the end of Daniel"s life, for that ought to be "thy end;" still, the next clause seems to necessitate this. Hitzig would interpret the word qaytz as "goal" (ziel); but it is not the usual meaning of the word, and is not so used elsewhere in this passage. Professor Robertson Smith"s suggestion (Bevan, 207), that the word xqe (qaytz) is due to a mistake of a copyist, who has inserted it wrongly, is worthy of consideration. For thou shalt rest. This is rendered by Hitzig, "und magst ruhig sein you may be at rest." The fulfilment of the prophecy was fur a time long future, and Daniel need not disturb himself. Against this interpretation is the fact that the verb hWn (nuah), here translated "rest," never has the subjective meaning which Hitzig here attaches to it. The natural view is that of Ewald and most interpreters in the grave. And strand in thy lot at the end of the days in Jer_13:25 "lot" is used for what is assigned by the judgment of God. "Standing in the lot" primarily suggests one taking possession of what has been assigned by Divine judgment. It is objected by Hitzig that the verb "to stand" does not mean to rise from the dead, which is true; but the connection necessitates this meaning, and as the idea of resurrection had not received theological definition, no technical word would have the exclusive claim to be used. Even now we do not always use "resurrection," and in poetry rarely do. "The end of days" must mean the end of time after the resurrection. In view of the end.

Daniel is the apocalyptic prophet of the Old Testament. To him, more than to any other man, were given visions of the vast future and the destined end of the present world. Such revelations must have made a deep impression on the man himself. The right use of that impression is here indicated.

I IN VIEW OF THE END WE SHOULD LIVE OUR PRESENT LIFE QUIETLY, FAITHFULLY, AND PATIENTLY. The vision of the end is not to distract our attention from present duties, but rather to inspire us for them. The neglect of practical Christianity for millennarian speculations is contrary to the purpose of revelation. The idea that we must omit any earthly duty in order to be ready for heaven is a delusion. He is most fit to die who is most fit to live. He who does his work best here is most ready for his rest hereafter. And he who feels most truly the power of the world to come will serve most faithfully in the present world.

1. We should be simple and calm. The true view of the end is not disturbing and exciting, it brings before our mind visions of rest and peace, the anticipation of which should impart a quiet simplicity to our spiritual life.

2. "We should be faithful to our mission. " "Go thy way do not go out of thy vocation. Serve God there. Prepare fur the end in thy natural condition. If the end is thought of, it should inspire the more earnestness in present work, because

(1) this is a preparation for the end;

(2) we are cheered in this by the prospect of the end. We can walk with more energy and gladness if we know that in going our way we are nearing light and home and rest.

3. We should be patient. Daniel is admonished to go on his way till the end. This implies patience. He that thus "waiteth" is blessed (ver. 12). We do not know when the end will be. We cannot expedite it. It is best that it should delay till God"s time. Since his time is best, impatience is foolish.

II A SUFFICIENT REVELATION OF THE END IS GIVEN TO US FOR GUIDING OUR COURSE HERE ARIGHT. We need have no feverish anxiety about the future if we are truly Christian. Though there is much mystery, there is light for guidance and encouragement. This reveals important facts, viz.:

1. There will be rest the rest of the grave, (Job_3:17) and the sleep in. (1Th_4:14)

2. There will be a resurrection. Daniel will awake from the sleep of the grave to "stand in his lot" (ver. 2). This is confirmed by the teaching (Joh_5:28, Joh_5:29) and example of Christ. (1Co_15:12)

Whatever may be the external conditions of the resurrection, the essential fact is life after death, with the possession of all our powers and faculties.

3. There will be a discriminating allotment of destinies in the future life. Daniel will stand in his tot. Every man will go to "his own place". (Act_1:25) The place is first determined

(1) by merit;

(2) by fitness;

(3) by the natural development of the future out of the present; (Gal_6:7)

but finally assigned according to the righteous judgment and forgiving grace of God, (Act_17:31)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But go thou - I have revealed to thee these things, that thou and thy people, might be prepared for sufferings, and yet not without hope of a glorious deliverance. For thou shalt rest - In which hope thou shalt die, and rest from trouble, 'till the resurrection of the just. It ought to be the great concern of every one of us, to secure a happy lot in the end of the days, and then we may well be content with our present lot, welcoming the will of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

After these disclosures regarding the time of the end, the angel of the Lord dismisses the highly-favoured prophet from his life's work with the comforting assurance that he shall stand in his own lot in the end of the days. לקּץ לך evidently does not mean "go to the end, i.e., go thy way" (Hitzig), nor "go hence in relation to the end," as Kranichfeld translates it, because לקּץ with the article points back to קץ עת, Dan 12:9. For though this reference were placed beyond a doubt, yet לקּץ could only declare the end of the going: go to the end, and the meaning could then with Ewald only be: "but go thou into the grave till the end." But it is more simple, with Theodoret and most interpreters, to understand לקּץ of the end of Daniel's life: go to the end of thy life (cf. for the constr. of הלך with ל, Sa1 23:18). With this ותנוּח simply connects itself: and thou shalt rest, namely, in the grave, and rise again. תּעמוד = תּקוּם, to rise up, sc. from the rest of the grave, thus to rise again. לגורלך, in thy lot. גּורל, lot, of the inheritance divided to the Israelites by lot, referred to the inheritance of the saints in light (Col 1:12), which shall be possessed by the righteous after the resurrection from the dead, in the heavenly Jerusalem. הימים לקץ, to = at, the end of the days, i.e., not = הימים אחרית, in the Messianic time, but in the last days, when, after the judgment of the world, the kingdom of glory shall appear. Well shall it be for us if in the end of our days we too are able to depart hence with such consolation of hope!

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

days

i.e. of the 1260,1290, and 1335 days.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

go to the end You will depart to your everlasting home.

to your lot to receive your portion with the righteous.

at the end of the days Heb. לְקֵץ הַיָמִין, like בְּאַחֲרִית הַיָמִים. We cannot interpret הַיָמִין as an expression of the right hand, because it is mentioned in the Large Masorah among the six words that are unusual because they have a final “nun” at the end of the word, which serves instead of a “mem,” and there is none like them, e.g. (Job 31:10): “and may others (אֲחֵרִין) kneel upon her;” (ibid. 24:22): “and he is not sure of life (בַּחַיִין)” (Ezek. 4:9): “take yourself wheat (חִטִין)”; (ibid. 26: 18): “Now the isles (הָאִיִן) will tremble;” (Prov. 31:3): “to the pleasures of kings;” (here): “to the end of the days (הַיָמִין).”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.