The phrase, And he said to me, now follows. This ought to be referred not to the angel inquiring, but to the Wonderful One. Whence we, rather gather the great anxiety of the angel concerning the interpretation of the prophecy, not for his own sake, but for the common benefit of the pious. Respecting this Wonderful One, though I am persuaded he was the Son of God, yet whoever he was, he certainly does not reject the angel’s request. Why then does he address Daniel rather than the angel? Because the angel was not seeking his own benefit, but took up the cause of the whole Church, as we have Shawn how angels are occupied in our salvation. Thus also we see how the angel notices the Prophet’s astonishment, when he was almost dead, and had not thought of inquiring for himself, or at least did not dare to break forth at once; for he afterwards recovered himself, and was raised up by the angel’s hand, as we shall soon perceive. The Wonderful One said to me — that is, the incomprehensible or the mysterious one said to me — for two thousand three hundred evenings and mornings, then the sanctuary shall be justified Here the Hebrews are mutually at variance whether they ought to understand the number of years or of months; but it is surprising to perceive how grossly they are deluded in so plain a matter. The expression, to evening and morning, is not doubtful, since Christ, clearly means two thousand three hundred days; for what else can the phrase, morning and evening, signify? It cannot be used of either years or months. Evidently we ought to understand natural days here, consisting of twenty-four hours each. Those who receive it of years and months are wretchedly mistaken, and even ridiculous in their calculations. For some begin to calculate the, time from Samuel, they next descend to the reign of Saul, and next to that of David; and thus they foolishly trifle, through not understanding the intention of Christ, who wished his Church to be forewarned of the coming empires and slaughters, with the view of rendering the faithful invincible, however sorely they may be oppressed on all sides. Christ therefore wished to hold up a light to direct all the elect through the approaching darkness under the tyranny of Antiochus, and to assure them that in the very depths of it they would not be deserted by the favor of God. Hope would thus elevate their minds and all their senses unto the promised termination. To what purpose, then, do those interpreters speak of the reigns of Saul and David? We see this to be altogether foreign and adverse to the mind of Christ, and to the use of this prophecy. No less absurd is the guess of those who prate about months. Their refutation would occupy three or four hours, and would be a waste of time, utterly profitless. It is sufficient to gather this simple meaning from the words — Christ does not speak here of years or months, but of days. We must now seek the true interpretation of the passage from the whole context. We have shewn how impossible it is to explain this prophecy otherwise than by Antiochus: the event itself proves this to be its meaning. Blind indeed must be those who do not hold this principle — the small horn sprang from one of those remarkable and illustrious persons who came forth in place of one very large horn. Boys even know this by reading the accredited history of those times. As Christ here alluded to the tyranny of Antiochus, we must observe how his words accord with the facts. Christ numbers 2300 days for the pollution of the sanctuary, and this period comprehends six years and about four months. We know the Jews to have used lunar years as well as months. They afterwards used interealary periods, since twelve lunar months did not correspond with the sun’s course. The same custom prevailed among both Greeks and Romans. Julius Caesar first arranged for us the solar year, and supplied the defect by intercalary days, so that the months might accord with the sun’s course. But however that was, these days, as I have said, fill up six years and three months and a half. Now, if we compare the testimony of history, and especially of the book of Maccabees, with this prophecy, we shall find that miserable race oppressed for six years under the tyranny of Antiochus. The idol of Olympian Jove did not remain in the temple for six continuous years, but the commencement of the pollution occurred at the first attack, as if he would insult the very face of God. No wonder then if Daniel understood this vision of six years and about a third, because Antiochus then insulted the worship of God and the Law; and when he poured forth innocent blood promiscuously, no one dared openly to resist him. As, therefore, religion was then laid prostrate on the ground, until the cleansing of the temple, we see how very clearly the prophecy and the history agree, as far as this narrative is concerned. Again, it is clear the purifying of the temple could not have been at the end of the sixth current year, but in the month כסלו, keslu, answering to October or November, as leaned men prudently decide, it was profaned. For this month among the Jews begins sometimes in the middle of October, and sometimes at the end, according to the course of the moon; for we said the months and years were lunar. In the month Keslu the temple was polluted; in the month אדר Ader, about three months afterwards, near its close, the Maccabees purged it. (Genesis 4:36.) Thus the history confirms in every way what Daniel had predicted many ages previously — nay, nearly three hundred years before it came to pass. For this occurred a hundred and fifty years after the death of Alexander. Some time also had already elapsed, as there were eight or ten kings of Persia between the deaths of Cyrus and Darius. I do not remember any but the chief events just now, and it ought it to be sufficient for us to perceive how Daniel’s predictions were fulfilled in their own season, as historians clearly narrate. Without the slightest doubt, Christ predicted the profanation of the temple, and this would depress the spirits of the pious as if God had betrayed them, had abandoned all care of his temple, and had given up his election and his covenant entirely. Christ therefore wished to support the spirit of the faithful by this prediction, thereby informing them how fully they deserved these future evils, in consequence of their provoking God’s wrath; and yet their punishment should be temporary, because the very God who announced its approach promised at the same time a prosperous issue.
Respecting the phrase, the sanctuary shall be justified, some translate it — “Then the sanctuary shall be expiated;” but I prefer retaining the proper sense of the word. We know how usually the Hebrews use the word “justify” when they speak of rights. When their own rights are restored to those who have been deprived of them — when a slave has been blessed with his liberty — when he who has been unjustly oppressed obtains his cause, the Hebrews use this word “justified.” As God’s sanctuary was subject to infamy by’ the image of Olympian Jove being exhibited there, all respect for it had passed away; for we know how the glory of the temple sprang from the worship of God. As the temple had been defiled by so great disgrace, it was then justified, when God established his own sacrifices again, and restored his pure worship as prescribed by the Law. The sanctuary, therefore, shall be justified; that is, vindicated from that disgrace to which for a time it had been subject. It follows: —