collect, too, from the twenty-ninth verse of the sixtyeighth psalm, that it is at this era that the messengernation, as described in the eighteenth of Isaiah, pèrforms its office, at the signal of Jehovah, to gather his dispersed, and bring them from beyond the rivers of Cush as a present to Jehovah.

We are led then to reflect, that though the great mass of the nations of Europe have fallen under the dominion of the apostate, and he has subdued or obtained a temporary influence over the north, and Turkey, and Persia, and Egypt, with the Cushite nations, and though restored Jerusalem was about to fall the last victim of his rage; yet, that all to the north is not quiet, and further to the east, where the merchants of Tarshish and their warriors frequent the depots of Indian commerce, other scenes are unfolding; and from thence other tidings may be expected.

The leaders of the Roman power, whatever reports they may hear in Egypt, believe not that they shall have to contend with God himself, and, therefore, treating what they hear as some political movement among the northern and eastern nations, it may be to wrest Jerusalem from their grasp, they immediately direct their march thither.

45." And he shall plant the tabernacles of his palace between the seas, in the glorious holy mountain."

The place long ago marked out as the fatal spot where Israel's last foe must meet his fate. In the neighbourhood of Jerusalem he pitches his tent, to conduct the siege, which he all but carries; nay, cuts off one half ere the promised help arrives: but when it does arrive, it is the Mighty One of Israel himself, interposing in his people's behalf.

No doubt all the country between the seas are the scene of this righteous vengeance: "the mountains of Israel," "the plain of Megiddo," and "the valley of Jehoshaphat," are particularly mentioned.

Thus we may explain from other prophecies already delivered, how the adversary that returns with such murderous fury from Egypt, and plants the tabernacle of his palaces in the glorious holy mountain, shall there meet his fate.

"Yet he shall come to his end, and none shall help him."

But the angel also himself explains to the prophet Daniel, by what instrument the foe shall meet his destruction.

"And at that time shall Michael stand up, the great prince which standeth for the children of thy people."

This is, beyond all doubt, the great Redeemer, the King Messiah, at his second advent: "the Redeemer of Israel" and "his Holy One," of whose interference on behalf of his people, at the time of the end, we have read so much in the prophecies already considered. +

The time of his appearing is described to be at a season of affliction and trouble, unexampled in the annals of mankind:

"And there shall be a time of trouble, such as never was since there was a nation even to that same time."

An intimation of this we have had in several former prophecies. +

Chap. xii.

† Isaiah, xxx. 27, &c.; xlii. 13, &c.; xlix. 24, &c.; lxvi. 15, 16. ↑ Isaiah, xxiv. 18, &c.; Jeremiah, xxx. 5, &c.; Zeph. i. 14, &c.

But it is amidst these dreadful conflicts of nations that the long promised deliverance arrives.

"And at that time shall thy people be delivered, every one that is found written in the book."

*

This language clearly distinguishes "the Israel of God" from "the Israel after the flesh." In the last troubles, the natural Israel, as we have before learned, suffer extremely, so that the holy seed that is left may be comparatively small; but all that are registered in the book are the people of the prophet - they obtain deliverance.

And, as several remarkable Scriptures have already declared to us, at this time there is a resurrection from the dead.

"And many of them that sleep in the dust of the earth shall awake."

"MANY of them that sleep" certainly cannot mean "all that sleep." This is not, then, the general resurrection; but that resurrection from the dead that precedes the establishment of the Messiah's kingdom upon earth: for his risen and glorified saints are to reign with him. The following passages from former prophecies may, therefore, be quoted as parallel.

And he shall penetrate, in this mountain,

The face of the covering, that is cast over all peoples,
And the veil that is spread over all nations.

He shall penetrate death unto victory.†

* Psalm 1.; Isaiah, xlii. 22; lix.; Amos, ix. 10; Jer. xxx. 7; Ezek. xxxiv. 16.

Isaiah, xxv. 7.

VOL. II.

Thy dead shall live, their dead bodies shall rise:
Awake and sing, ye that dwell in the dust;

For thy covering shall be as the dew of the morning,
And the earth shall drop the deceased from her womb.*

He that forceth a passage is gone up before them;

They have forced a passage, and have passed through the gate, and are gone forth by it,

And their King passeth before them, even Jehovah, at their head. +

But we gather from this passage in Daniel, that not only the dead in Christ rise at this time, but some others are thus early called to receive their everlasting doom:

"Some to everlasting life, and some to shame and everlasting contempt," or, " abhorrence."

And who can these so likely be as the persecutors and destroyers of his people? As we have been before led to remark on an oracle delivered in a former age, at this time," not the ghosts of the slain, but the slain themselves, shall face their cruel murderers; and the fears of Herod may, perhaps, be realized in seeing John the Baptist risen from the dead."

It appears, too, that the Lord will at this time particularly distinguish his servants whom he has employed in the days of their flesh in the work of his ministry.

"And they that be wise,"-rather, "who make wise," (the TEACHERS, as translated in a foregoing verse of the former chapter,)" shall shine as the brightness of the firmament; and," or, " even they that turn many to righteousness," or, and,”—or, "who justify many, as the stars for ever and ever."

The parallel terms of this passage are explanatory of

Isaiah, xxvi. 19. + Micah, ii. 13.

Isaiah, xxvi. 13, &c.

each other: " the splendour of the firmament and the splendour of the stars are the same," and so "the teachers" and "the justifiers" denote alike the "preachers of the righteousness of faith." It is thus they convert sinners from the error of their ways, and save souls from death, and hide a multitude of sins.

The verse that follows seems to imply that the meaning of these prophecies would not be understood till a far distant period, near the time of their accomplish

ment:

4. "But thou, O Daniel, shut up the words and seal the book, to the time of the end: many shall run to and fro, and knowledge shall increase."

As some understand these words, at the time of the end, -till when the prophecy is to be a sealed book,—many shall peruse the sacred volume, and the knowledge of these things shall be increased or multiplied. Or, as they are more usually understood, many shall go through the world, by land and by sea, at the time of the end, to spread the knowledge of religion. The connexion, I conceive, rather favours the former interpretation, which encourages the expectation that these prophecies, as the time approaches, will become better and better understood.

The prophecy concludes with a specification of certain periods, which, if we do not now understand them, are, unquestionably, intended one day to be understood for the information of the church: and we are arrived at an

1 See Cappellus in Wintle. It is possible, however, that the last phrase ought to be rendered, "The many justified," and

the former," those that are wise."

3 “Percursitabunt, scil. librum ejusque verba."-SIMONIS Lex.