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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 12:5–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Daniel had been made to foresee the amazing revolutions of states and kingdoms, as far as the Israel of God was concerned in them; in them he foresaw troublous times to the church, suffering trying times, the prospect of which much affected him and filled him with concern. Now there were two questions proper to be asked upon this head: - When shall the end be? And, What shall the end be? These two questions are asked and answered here, in the close of the book; and though the comforts prescribed in the foregoing verses, one would think, were satisfactory enough, yet, for more abundant satisfaction, this is added.
I.The question, When shall the end be? is asked by an angel, Dan 12:5, Dan 12:6. Concerning this we may observe,
1.Who it was that asked the question. Daniel had had a vision of Christ in his glory, the man clothed in linen, Dan 10:5. But his discourse had been with the angel Gabriel, and now he looks, and behold other two (Dan 12:5), two angels that he had not seen before, one upon the bank of the river on one side and the other on the other side, that, the river being between them, they might not whisper to one another, but what they said might be heard. Christ stood on the waters of the river, (Dan 12:6), between the banks of Ulai; it was therefore proper that the angels his attendants should stand on either bank, that they might be ready to go, one one way and the other the other way, as he should order them. These angels appeared,
(1.)To adorn the vision, and make it the more illustrious; and to add to the glory of the Son of man, Heb 1:6. Daniel had not seen them before, though it is probable that they were there; but now, when they began to speak, he looked up, and saw them. Note, The further we look into the things of God, and the more we converse with them, the more we shall see of those things, and still new discoveries will be made to us; those that know much, if they improve it, shall know more.
(2.)To confirm the discovery, that out of the mouth of two or three witnesses the word might be established. Three angels appeared to Abraham.
(3.)To inform themselves, to hear and ask questions; for the mysteries of God's kingdom are things which the angels desire to look into (Pe1 1:12) and they are known to the church, Eph 3:10. Now one of these two angels said, When shall the end be? Perhaps they both asked, first one and then the other, but Daniel heard only one.
2.To whom this question was put, to the man clothed in linen, of whom we read before (Dan 10:5), to Christ our great high priest, who was upon the waters of the river, and whose spokesman, or interpreter, the angel Gabriel had all this while been. This river was Hiddekel (Dan 10:4), the same with Tigris, the place whereabout many of the events prophesied of would happen; there therefore is the scene laid. Hiddekel was mentioned as one of the rivers that watered the garden of Eden (Gen 2:14); fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are watered. Waters signify people, and so his standing upon the waters denotes his dominion over all; he sits upon the flood (Psa 29:10); he treads upon the waters of the sea, Job 9:8. And Christ, to show that this was he, in the days of his flesh walked upon the waters, Mat 14:25. He was above the waters of the river (so some read it); he appeared in the air over the river.
3.What the question was: How long shall it be to the end of these wonders? Daniel would not ask the question, because he would not pry into what was hidden, nor seem inquisitive concerning the times and the seasons, which the Father has put in his own power, Act 1:7. But, that he might have the satisfaction of the answer, the angel put the question in his hearing. Our Lord Jesus sometimes answered the questions which his disciples were afraid or ashamed to ask, Joh 16:19. The angel asked as one concerned, How long shall it be? What is the time prefixed in the divine counsels for the end of these wonders, these suffering trying times, that are to pass over the people of God? Note,
(1.)The troubles of the church are the wonder of angels. They are astonished that God will suffer his church to be thus afflicted, and are anxious to know what good he will do his church by its afflictions.
(2.)Good angels know no more of things to come than God is pleased to discover to them, much less do evil angels.
(3.)The holy angels in heaven are concerned for the church on earth, and lay to heart its afflictions; how much more then should we, who are more immediately related to it, and have so much of our peace in its peace?
4.What answer was returned to it by him who is indeed the numberer of secrets, and knows things to come.
(1.)Here is a more general account given of the continuance of these troubles to the angel that made the enquiry (Dan 12:7), that they shall continue for a time, times, and a half, that is, a year, two years, and half a year, as was before intimated (Dan 7:25), but the one half of a prophetical week. Some understand it indefinitely, a certain time for an uncertain; it shall be for a time (a considerable time), for times (a longer time yet, double what it was thought at first that it would be), and yet indeed it shall be but half a time, or a part of a time; when it is over it shall seem not half so much as was feared. But it is rather to be taken for a certain time; we meet with it in the Revelation, under the title sometimes of three days and a half, put for three years and a half, sometimes forty-two months, sometimes 1260 days. Now this determination of the time is here [1.] Confirmed by an oath. The man clothed in linen lifted up both his hands to heaven, and swore by him that lives for ever and ever that it should be so. Thus the mighty angel whom St. John saw is brought in, with a plain reference to this vision, standing with his right foot on the sea and his left foot on the earth, and with his hand lifted up to heaven, swearing that there shall be no longer delay, Rev 10:5, Rev 10:6. This Mighty One that Daniel saw stood with both feet on the water, and swore with both hands lifted up. Note, An oath is of use for confirmation; God only is to be sworn by, for he is the proper Judge to whom we are to appeal; and lifting up the hand is a very proper and significant sign to be used in a solemn oath. [2.] It is illustrated with a reason. God will suffer him to prevail till he shall have accomplished to scatter the power of the holy people. God will suffer him to do his worst, and run his utmost length, and then all these things shall be finished. Note, God's time to succour and relieve his people is when their affairs are brought to the last extremity; in the mount of the Lord it shall be seen that Isaac is saved just when he lies ready to be sacrificed. Now the event answered the prediction; Josephus says expressly, in his book of the Wars of the Jews, that Antiochus, surnamed Epiphanes, surprised Jerusalem by force, and held it three years and six months, and was then cast out of the country by the Asmoneans or Maccabees. Christ's public ministry continued three years and a half, during which time he endured the contradiction of sinners against himself, and lived in poverty and disgrace; and then when his power seemed to be quite scattered at his death, and his enemies triumphed over him, he obtained the most glorious victory and said, It is finished.
(2.)Here is something added more particularly concerning the time of the continuance of those troubles, in what is said to Daniel, Dan 12:11, Dan 12:12, where we have,
[1.]The event fixed from which the time of the trouble is to be dated, from the taking away of the daily sacrifice by Antiochus, and the setting up of the image of Jupiter upon the altar, which was the abomination of desolation. They must reckon their troubles to begin indeed when they were deprived of the benefit of public ordinances; that was to them the beginning of sorrows; that was what they laid most to heart.
[2.]The continuance of their trouble; it shall last 1290 days, three years and seven months, or (as some reckon) three years, six months, and fifteen days; and then, it is probable, the daily sacrifice was restored, and the abomination of desolation taken away, in remembrance of which the feast of dedication was observed even to our Saviour's time, Joh 10:22. Though it does not appear by the history that it was exactly so long to a day, yet it appears that the beginning of the trouble was in the 145th year of the Seleucidae, and the end of it in the 148th year; and either the restoring of the sacrifice, and the taking away of the image, were just so many days after, or some other previous event that was remarkable, which is not recorded. There are many particular times fixed in the scripture-prophecies, which it does not appear by any history, sacred or profane, that the event answered, and yet no doubt it did punctually; as Isa 16:14.
[3.]The completing of their deliverance, or at least a further advance towards it, which is here set forty-five days after the former, and, some think, points at the death of Antiochus, 1335 days after his profaning the temple. Blessed is he that waits and comes to that time. It is said (1 Macc. 9:28; 10:1) that the Maccabees, under a divine conduct, recovered the temple and the city. Many good interpreters make these to be prophetical days (that is, so many years), and date them from the destruction of Jerusalem by the Romans; but what events they then fall upon they are not agreed. Others date them from the corruption of the gospel-worship by the antichrist, whose reign is confined in the Apocalypse to 1260 days (that is, years), at the end of which he shall begin to fall; but thirty years after he shall be quite fallen, at the end of 1290 days; and whoever lives forty years longer, to 1335 days, will see glorious times indeed. Whether it looks so far forward or no I cannot tell; but this, however, we may learn, First, That there is a time fixed for the termination of the church's troubles, and the bringing about of her deliverance, and that this time will be punctually observed to a day. Secondly, That this time must be waited for with faith and patience. Thirdly, That, when it comes, it will abundantly recompense us for our long expectations of it. Blessed is he who, having waited long, comes to it at last, for he will then have reason to say, Lo, this is our God, and we have waited for him.
II.The question, What shall the end be? is asked by Daniel, and an answer given to it. Observe,
1.Why Daniel asked this question; it was because, though he heard what was said to the angel, yet he did not understand it, Dan 12:8. Daniel was a very intelligent man, and had been conversant in visions and prophecies, and yet here he was puzzled; he did not understand the meaning of the time, times, and the part of a time, at least not so clearly and with so much certainty as he wished. Note, The best men are often much at a loss in their enquiries concerning divine things, and meet with that which they do not understand. But the better they are the more sensible they are of their own weaknesses and ignorance, and the more ready to acknowledge them.
2.What the question was: O my Lord! What shall be the end of these things? He directs his enquiry not to the angel that talked with him, but immediately to Christ, for to whom else should we go with our enquiries? "What shall be the final issue of these events? What do they tend to? What will then end in?" Note, When we take a view of the affairs of this world, and of the church of God in it, we cannot but think, What will be the end of these things? We see things move as if they would end in the utter ruin of God's kingdom among men. When we observe the prevalence of vice and impiety, the decay of religion, the sufferings of the righteous, and the triumphs of the ungodly over them, we may well ask, O my Lord! what will be the end of these things? But this may satisfy us in general, that all will end well at last. Great is the truth, and will prevail at long-run. All opposing rule, principality, and power, will be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, will come.
3.What answer is returned to this question. Besides what refers to the time (Dan 12:11, Dan 12:12), of which before, here are some general instructions given to Daniel, with which he is dismissed from further attendance.
(1.)He must content himself with the discoveries that had been made to him, and not enquire any further: "Go thy way, Daniel; let it suffice thee that thou has been admitted thus far to the foresight of things to come, but stop here. Go thy way about the king's business again, Dan 8:27. Go thy way, and record what thou hast seen and heard, for the benefit of posterity, and covet not to see and hear more at present." Note, Communion with God is not our continual feast in this world; we sometimes are taken to be witnesses of Christ's glory, and we say, It is good to be here; but we must go down from the mount, and have there no continuing city. Those that know much know but in part, and still see there is a great deal that they are kept in the dark about, and are likely to be so till the veil is rent; hitherto their knowledge shall go, but no further. "Go thy way, Daniel, satisfied with what thou hast."
(2.)He must not expect that what had been said to him would be fully understood till it was accomplished: The words are closed up and sealed, are involved in perplexities, and are likely to be so, till the time of the end, till the end of these things; nay, till the end of all things. Daniel was ordered to seal the book to the time of the end, Dan 12:4. The Jews used to say, When Elias comes he will tell us all things. "They are closed up and sealed, that is, the discovery designed to be made by them is now fully settled and completed; nothing is to be added to it nor taken from it, for it is closed up and sealed; ask not therefore after more." Nescire velle quae magister maximus docere non vult erudita inscitia est - He has learned much who is willing to be ignorant of those things which the great teacher does not choose to impart.
(3.)He must count upon no other than that, as long as the world stands, there will still be in it such a mixture as now we see there is of good and bad, Dan 12:10. We long to see all wheat and no tares in God's field, all corn and no chaff in God's floor; but it will not be till the time of ingathering, till the winnowing day, comes; both must grow together until the harvest. As it has been, so it is, and will be, The wicked shall do wickedly, but the wise shall understand. In this, as in other things, St. John's Revelation closes as Daniel did. Rev 22:11, He that is filthy, let him be filthy still; and he that is holy, let him be holy still.
[1.]There is no remedy but that wicked people will do wickedly; and such people there are and will be in the world to the end of time. So said the proverb of the ancients, Wickedness proceeds from the wicked (Sa1 24:13); and the observation of the moderns says the same. Bad men will do bad things; and a corrupt tree will never bring forth good fruit. Do men gather grapes of thorns, or bring forth good things from an evil treasure in the heart? No; wicked practices are the natural products of wicked principles and dispositions. Marvel not at the matter then, Ecc 5:8. We are told, before, that the wicked will do wickedly; we can expect no better from them: but, which is worse, none of the wicked shall understand. This is either, First, A part of their sin. They will not understand; they shut their eyes against the light, and none so blind as those that will not see. Therefore they are wicked because they will not understand. If they did but rightly know the truths of God, they would readily obey the laws of God, Psa 82:5. Wilful sin is the effect of wilful ignorance; they will not understand because they are wicked; they hate the light, and come not to the light, because their deeds are evil, Joh 3:19. Or, Secondly, It is a part of their punishment; they will do wickedly, and therefore God has given them up to blindness of mind, and has said concerning them, They shall not understand, nor be converted and healed, Mat 13:14, Mat 13:15. God will not give them eyes to see, because they will do wickedly, Deu 29:4.
[2.]Yet, bad as the world is, God will secure to himself a remnant of good people in it; still there shall be some, there shall be many, to whom the providences and ordinances of God shall be a savour of life unto life, while to others they are a savour of death unto death. First, the providences of God shall do them good: Many shall be purified, and made white, and tried, by their troubles (compare Dan 11:35), by the same troubles which will but stir up the corruptions of the wicked and make them do more wickedly. Note, The afflictions of good people are designed for their trial; but by these trials they are purified and made white, their corruptions are purged out, their graces are brightened, and made both more vigorous and more conspicuous, and are found to praise, and honour, and glory, Pe1 1:7. To those who are themselves sanctified and good every event is sanctified, and works for good, and helps to make them better. Secondly, The word of God shall do them good. When the wicked understand not, but stumble at the word, the wise shall understand. Those who are wise in practice shall understand doctrine; those who are influenced and governed by the divine law and love shall be illuminated with a divine light. For if any man will do his will he shall know the truth, Joh 7:17. Give instruction to a wise man, and he will be yet wiser.
(4.)He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity, Dan 12:13. Daniel was now very old, and had been long engaged both in an intimate acquaintance with heaven and in a great deal of public business on this earth. And now he must think of bidding farewell to this present state: Go thou thy way till the end be. [1.] It is good for us all to think much of going away from this world; we are still going, and must be gone shortly, gone the way of all the earth. That must be our way; but this is our comfort, We shall not go till God calls for us to another world, and till he has done with us in this world, till he says, "Go thou thy way; thou hast finished thy testimony, done thy work, and accomplished as a hireling thy day, therefore now, Go thy way, and leave it to others to take thy room." [2.] When a good man goes his way from this world he enters into rest: "Thou shalt rest from all thy present toils and agitations, and shalt not see the evils that are coming on the next generation." Never can a child of God say more pertinently than in his dying moments, Return unto thy rest, O my soul! [3.] Time and days will have an end; not only our time and days will end very shortly, but all times and days will have an end at length; yet a little while, and time shall be no more, but all its revolutions will be numbered and finished. [4.] Our rest in the grave will be but till the end of the days; and then the peaceful rest will be happily disturbed by a joyful resurrection. Job foresaw this when he said of the dead, Till the heavens be no more, they shall not awake, nor be raised out of their sleep, implying that then they shall, Job 14:12. [5.] 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, either, Come, you blessed or, Go, you cursed; and we must stand for ever in that lot. It was a comfort to Daniel, 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, shall have their lot among the chosen. And it ought to be the great care and concern of every one of us to secure a happy lot at last in the end of the days, and they we may well be content with our present lot, welcome the will of God. [6.] A believing hope and prospect of a blessed lot in the heavenly Canaan, at the end of the days, will be an effectual support to us when we are going our way out of this world, and will furnish us with living comforts in dying moments.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Verses 8-10. "And I heard, and understood not. And I said, 'O my lord, what shall happen after these things?' And he said, 'Go, Daniel, for the words are shut up and sealed until the time of the end. Many shall be chosen and made white and shall be tried as fire; and the wicked shall deal wickedly. And none of the wicked shall understand, but the learned shall understand.'" The prophet wished to comprehend what he had seen, or rather, what he had heard, and he desired to understand the reality of the things to come. For he had heard of the various wars of kings, and of battles between them, and a detailed narrative of events; but he had not heard the names of the individual persons involved. And if the prophet himself heard and did not understand, what will be the case with those men who presumptuously expound a book which has been sealed, and that too unto the time of the end, a book which is shrouded with many obscurities? But he comments that when the end comes, the ungodly will lack comprehension, whereas those who are learned in the teaching of God will be able to understand. "For wisdom will not enter the perverted soul, nor can it impart itself to a body which is subject to sins."
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Summary
Daniel 12:8 captures the prophet Daniel's profound bewilderment following an extensive series of complex apocalyptic visions concerning the end times. Despite having received and recorded these divine revelations, Daniel admits his inability to fully comprehend their meaning and ultimate resolution, prompting him to earnestly inquire of the angelic messenger, "O my Lord, what shall be the end of these things?" This verse highlights the inherent human limitation in grasping divine mysteries and the deep longing for clarity regarding God's sovereign plan for the future.
Context
Literary Context
Daniel 12:8 immediately follows a climactic angelic dialogue in Daniel 12:5-7. Two angelic beings question a third, clothed in linen, about the duration of the "wonders" Daniel has just witnessed. The answer given, "a time, times, and an half," refers to a period of intense tribulation for God's people. This specific, yet still enigmatic, temporal declaration serves as the immediate trigger for Daniel's frustrated confession and subsequent plea for a clearer understanding. The verse is the culmination of the final, most detailed prophetic vision given to Daniel, spanning Daniel 10-12, which describes future conflicts, the rise and fall of kingdoms, and the ultimate resurrection.
Historical & Cultural Context
Daniel received these visions during his advanced age, likely in the early Persian period, after the Babylonian exile. Living in a foreign land and witnessing the rise and fall of empires, Daniel's prophecies provided hope and understanding for a people under foreign domination, assuring them of God's ultimate sovereignty. The apocalyptic genre, characterized by symbolic language, visions, and a focus on the end of history, often emerged during times of distress, offering a divine perspective on suffering and a promise of ultimate vindication. Daniel's experience reflects the common human desire, especially within a covenantal framework, to understand God's plan for history and the destiny of His people, particularly regarding the "end of days" (Hebrew: 'acharit ha-yamim), a concept deeply rooted in Israelite prophetic tradition.
Key Themes
This verse powerfully underscores several key themes woven throughout the book of Daniel and biblical prophecy. Firstly, it highlights the mystery and partial revelation of God's plan, particularly concerning the eschatological future. Even a highly favored prophet like Daniel does not receive full comprehension of all divine truth. Secondly, it emphasizes human limitation and humility in the face of divine wisdom. Daniel's admission, "I heard, but I understood not," serves as a profound reminder that ultimate wisdom and understanding belong to God alone, and humanity's grasp of His intricate designs is inherently finite. Finally, Daniel's earnest question, "what shall be the end of these things?", reveals a deep longing for eschatological clarity and resolution. This yearning for the ultimate conclusion of history, the vindication of the righteous, and the establishment of God's eternal kingdom is a recurring motif in prophetic literature, as seen in passages like Habakkuk 2:3 and Revelation 22:20.
Exposition and Analysis
Key Word Analysis
This primitive root means "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." In Daniel 12:8, Daniel clearly received the auditory input of the angelic conversation and the prophetic pronouncements. However, the subsequent clause "but I understood not" indicates that while the sound registered, the deeper cognitive processing leading to full comprehension and insight was lacking. It implies a reception of information without a complete grasp of its intricate meaning or implications.
This primitive root means "to separate mentally (or distinguish), i.e. (generally) understand." Daniel's use of the negative ("understood not") with bîyn signifies more than just a lack of information; it points to an inability to discern, perceive, or mentally separate the complex threads of the prophecy into a coherent, meaningful whole. It's a confession of intellectual and spiritual bewilderment, an admission that the divine message, though heard, remained largely opaque in its full significance.
This word signifies "sovereign, i.e. controller (human or divine); lord, master, owner." Daniel addresses the angelic messenger as "my Lord," acknowledging his superior authority and divine commission. This address underscores Daniel's posture of humility and submission, recognizing the messenger's role as a representative of God's sovereign will and knowledge. It is to this authoritative figure that Daniel directs his desperate plea for clarity.
This term refers to "the last or end, hence, the future; also posterity." Daniel's question, "what shall be the end of these things?", is a profound inquiry into the ultimate outcome, the final resolution, or the ultimate destiny of the complex and often terrifying events described in the vision. He seeks not just a chronological end, but a teleological one—the purpose, the culmination, and the ultimate meaning of the unfolding prophetic timeline.
Verse Breakdown
"And I heard, but I understood not:"
This opening clause is a poignant confession from Daniel. Despite being a prophet chosen to receive profound revelations, he admits his human limitation. He clearly heard the words spoken by the angelic beings, including the timeline of "a time, times, and an half" (Daniel 12:7), but the full import, the intricate connections, and the precise unfolding of these future events remained beyond his intellectual and spiritual grasp. It highlights the often-veiled nature of divine prophecy, not always intended for immediate, exhaustive comprehension.
"then said I, O my Lord,"
Daniel's response is one of immediate and earnest inquiry. He turns to the angelic figure, whom he addresses with reverence as "my Lord," acknowledging the messenger's authority and proximity to divine knowledge. This address underscores the prophet's humility and his recognition that the answers to his profound questions reside with a higher authority.
"what [shall be] the end of these [things]?"
This is the core of Daniel's plea. He is not merely asking for a chronological conclusion but for the ultimate outcome, the final resolution, the ultimate purpose, and the full meaning of the complex prophetic visions he has received. He longs for clarity regarding the destiny of God's people, the end of suffering, and the establishment of God's eternal kingdom, seeking a comprehensive understanding of the divine plan for history.
Literary Devices
Daniel 12:8 employs several literary devices to convey its profound message. The most prominent is Confession/Admission, as Daniel openly declares, "I heard, but I understood not." This honest admission of human intellectual and spiritual limitation, even from a highly favored prophet, serves to humble the reader and underscore the transcendent nature of God's revelation. Following this, the verse utilizes a direct Interrogative/Question ("O my Lord, what shall be the end of these things?"). This question is not merely informational but deeply existential, reflecting a universal human longing for clarity and resolution in the face of uncertainty and suffering. The use of a rhetorical question here emphasizes the profound mystery surrounding God's eschatological plan, even for His most devoted servants. Furthermore, the entire context of Daniel 10-12, leading up to this verse, is steeped in Apocalyptic Imagery, with its vivid, often symbolic descriptions of future events, which naturally contribute to the prophet's bewilderment and his subsequent plea for understanding.
Theological and Thematic Connections
Daniel 12:8 offers a profound theological insight into the nature of divine revelation and human understanding. It teaches us that God's ways and His future plans are often veiled in mystery, not fully comprehensible to human minds, even those specially chosen to receive prophecy. This partial revelation serves to cultivate humility, foster faith, and remind humanity of God's absolute sovereignty. While God reveals what is necessary for His people to live faithfully and hope confidently, He reserves the full understanding of His intricate plan for His own timing. Daniel's experience reminds us that our primary call is to trust God's character and His ultimate purposes, even when the details remain obscure.
Reflection and Application
Daniel's honest confession in Daniel 12:8—"I heard, but I understood not"—resonates deeply with the human experience of encountering divine mystery. In an age often characterized by a demand for immediate and complete answers, Daniel's humility provides a powerful counter-narrative. It calls us to embrace a posture of faith and trust, recognizing that not all of God's intricate plans are meant for our full comprehension in the present. Rather than becoming fixated on speculative interpretations of future events or frustrated by unanswered questions, we are encouraged to focus on what God has clearly revealed: His character, His redemptive purposes, and His call to live faithfully in the present moment. Our task is not to fully decode every prophetic detail, but to remain steadfast in obedience and hope, confident that God is sovereign over history and will bring all things to their perfect conclusion in His time. This verse invites us to rest in the wisdom of God, which far surpasses our own, and to find peace in the knowledge that He holds the "end of these things" securely in His hands.
Questions for Reflection
FAQ
Why did Daniel not understand, even after hearing the prophecy?
Daniel's inability to fully understand, despite hearing the detailed prophecy, highlights the nature of divine revelation. God often reveals truth in layers, with some aspects remaining veiled until their appointed time or until further revelation is given. The prophecy given to Daniel was complex, spanning vast periods of history and involving highly symbolic language. His confession underscores that full comprehension of God's intricate plans, especially concerning the distant future and the "end of these things," is often beyond human capacity. This serves to remind us that God's wisdom is infinite, and He reveals what He wills, when He wills, to achieve His purposes, as further clarified in Daniel 12:9.
Does this mean we shouldn't try to understand biblical prophecy?
Not at all. Daniel's experience encourages humility and caution in prophetic interpretation, but not disengagement. We are called to diligently study God's Word, including prophecy, to discern His character and purposes. However, Daniel's example teaches us that some aspects may remain mysterious, and our focus should be on what is clearly revealed and applicable to our lives. The purpose of prophecy is often to inspire hope, call to repentance, and assure us of God's sovereign control over history, rather than to provide a precise timetable for future events. We are to be faithful stewards of the truth we do understand, trusting God with what remains veiled, as Jesus Himself indicated about the timing of His return in Acts 1:7.
Christ-Centered Fulfillment
Daniel's profound question, "O my Lord, what shall be the end of these things?", finds its ultimate and glorious answer in the person and work of Jesus Christ. While the Old Testament prophets, including Daniel, spoke of a future "end" or "latter days," they often did so "searching what, or what manner of time the Spirit of Christ which was in them did signify" (1 Peter 1:10-11). Jesus Christ is the culmination of all prophecy, the one in whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). He is the true "end" of the Law for righteousness (Romans 10:4), the one who inaugurated the "last days" through His first coming (Hebrews 1:1-2), and the one who will bring all things to their final, perfect consummation at His return (Revelation 21:6). Daniel's visions, though perplexing to him, ultimately point to the sovereign reign of the Son of Man, who receives an everlasting dominion that shall not pass away (Daniel 7:13-14). Thus, the "end of these things" is not merely a chronological conclusion, but the glorious establishment of Christ's eternal kingdom, where all mysteries will be unveiled, and God's perfect will fully realized in Him (Colossians 1:16-17).