Daniel 12:2–3

Daniel 12:2

Daniel 12:2

2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

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

As to the translation of the first words, it is literally, many who sleep in the earth of dust, or who are in earth and dust; for the genitive is used as an epithet, though it may be read as if in opposition with the former word sleep, meaning those who are reduced to earth and dust.

The angel seems here to mark a transition from the commencement of the preaching of the gospel, to the final day of the resurrection, without sufficient occasion for it. For why does he pass over the intermediate time during which many events might be the subject of prophecy? He unites these two subjects very fitly and properly, connecting the salvation of the Church with the final resurrection and with the second coming of Christ. Wheresoever we may look around us, we never meet with any source of salvation on earth. The angel announces the salvation of all the elect. They are most miserably oppressed on all sides, and wherever they turn their eyes, they perceive nothing but confusion. Hence the hope of the promised salvation could not be conceived by man before the elect raise their minds to the second coming of Christ. It is just as if the angel had said, God will be the constant preserver of his Church, even unto the end; but the manner in which he will preserve it must not be taken in a carnal sense, as the Church will be like a dead body until it shall rise again. We here perceive the angel teaching the same truth as Paul delivers in other words, namely, we are dead, and our life is hidden with Christ; it shall then be made manifest when he shall appear in the heavens. (Colossians 3:3.) We must hold this first of all, God is sufficiently powerful to defend us, and we need not hesitate in feeling ourselves safe under his hand and protection. Meanwhile it is necessary to add this second point; as long as we fix our eyes only on this present state of things, and dwell upon what the world offers us, we shall always be like the dead. And why so? Our life ought to be hid with Christ in God. Our salvation is secure, but we still hope for it, as Paul says in another passage. (Romans 8:23, 24.) What is hoped for is not seen, says he. This shews us how completely seasonable is the transition from this doctrine respecting God’s elect to the last advent of Christ. This then is enough with respect to the context. The word many seems here clearly put for all, and this is not to be considered as at all absurd, for the angel does not use the word in contrast with all or few, but only with one. Some of the Jews strain this expression to mean the restoration of the Church in this world under themselves, which is perfectly frivolous. In this case the following language would not be correct, — -Some shall rise to life, and others to disgrace and contempt Hence if this concerned none but the Church of God, certainly none would rise to disgrace and condemnation. This shews the angel to be treating of the last resurrection, which is common to all, and allows of no exceptions. I have lately explained why he calls our attention to the advent of Christ. Since all flyings in the world will be constantly confused, our minds must necessarily be raised upwards, and gain the victory over what we observe with our eyes, and comprehend with our outward senses.

Those who sleep in the earth and the dust; meaning, wherever the earth and dust exist, nevertheless they shall rise, implying the hope of a resurrection not founded on natural causes, but depending upon the inestimable power of God, which surpasses all our senses. Hence, although the elect as well as the wicked shall be reduced to earth and dust, this shall by no means form an obstacle to God’s raising them up again. He uses earth and dust In my judgment אדמת, admeth, “of the earth,” is the genus, and עפר, gnepher, “dust,” is the species, meaning, although they are only putrid carcasses, yet they shall be reduced to dust, which is minute particles of earth. God, then, is endued with sufficient power to call forth the dead to newness of life. This passage is worthy of especial notice, because the prophets do not contain any clearer testimony than this to the last resurrection, particularly as the angel distinctly asserts the future rising again of both the righteous and the wicked. Eternity is here opposed to those temporal miseries to which we are now subjected. Here we may notice the admonition of Paul, that those momentary afflictions by which God tries us, cannot be compared with that eternal glory which never shall cease. (Romans 8:18.) This, therefore, is the reason why the angel so clearly expresses, that eternal life awaits the elect, and eternal disgrace and condemnation will be the lot of the ungodly. He afterwards subjoins, —

Daniel 12:3

Daniel 12:3

3. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

3. Et prudentes fulgebunt quasi fulgor expansionis, et qui justificant multos, sicut stellae in seculum et seculum, id est, in perpetuum.

Note 194. Of the heavens, meaning the firmament. — Calvin.

Note 195. That is, those who justified many. — Calvin.

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

And those who shall justify many shall be like stars, says he. He repeats the same thing in other words, and now speaks of stars, having formerly used the phrase, the brightness of the firmament, in the same sense; and instead of “those who are endued with understanding,” he says, those who shall have justified Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God’s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, — to promote the salvation of their brethren. By this word “justifying,” the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, — The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. (James 5:19.) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when we unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: —