(2) Many . . . that sleep in the dust.--Literally, Many sleepers in the land of dust. The word "sleep" is applied to death (Jeremiah 51:39; comp. 1Thessalonians 4:14); while "dust" is used for the grave (Psalm 22:29). Some difficulty is presented by the use of the word "many" where "all" would have been expected. Theodoret explains it from Romans 5:15, where he observes "many" stands for "all." It is, however, more in accordance with the language to suppose that by the word "many" some contrast is implied, which is apparently between the many who sleep in the dust and the comparatively small number of those who "are alive and remain." (See John 5:28, &c.) It should be noted that this passage not only teaches the doctrine of a general resurrection, which had already been incidentally revealed by Daniel's contemporary, Ezekiel (Ezekiel 37:1-4), but also the facts of eternal life, and a resurrection of the unjust as well as of the just.

Shame and everlasting contempt.--The latter word occurs only in this passage and Isaiah 66:24, where see the Note. For the use of the word "shame," comp. Jeremiah 23:40.

Verse 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. The Septuagint rendering is, "And many that sleep in the breadth (πλάτει) of the earth shall arise, some to life eternal, and some to reproach, some to dispersion (διασπορὰν) and eternal shame." These terms, "reproach" and "dispersion," are different attempts to render חֲרָפות (haraphoth), "reproaches." The differences between the above and Theodotion are merely verbal; "dispersion" is omitted, χώματι, "dust," is instead of πλάτει, The rendering of the Peshitta is, "And many of those that sleep in the dust shall awake, some to life everlasting, and some to destruction and contempt of their friends for ever." The Vulgate has a somewhat singular version of the last clause, "And many that sleep in the dust of the earth shall awake, some to life eternal, and some to contempt, in order that they may always see it (ut videant semper)." Many of them that sleep in the dust of the earth. Sleep, as a symbol of death, is frequent, both in the Old Testament and the New: Psalm 13:3; Job 3:13; for the New Testament, Acts 7:60; 1 Corinthians 15:6. "Dust" is a common phrase for the grave: Job 7:21; Psalm 22:30; Psalm 30:10; Genesis 3:19. The reference here is to those who are not only dead, but buried. The phrase translated, "dust of the earth," literally means "earth of dust." The phrase is so singular that Professor Robertson Smith has suggested that instead of reading 'admath 'aphar, we should read 'armath 'aphar - aram in Arabic meaning a "cairn" or "mound." There is, however, as Professor Bevan remarks, no instance in Hebrew or Aramaic of such a word being in use. It is assumed that the reference here (Behrmann, etc.) is to the Jews alone; but for this assumption there is no justification. While, on the one hand, one cannot prove from this that others besides Israel shall partake in the resurrection; on the other, as little can we assert that "the Jews," at the period when this verse was written, excluded all but Jews. We cannot deduce that" many" here excludes "all." The idea suggested is rather multitudinousness. Shall awake, sores to everlasting life, and some to shame and everlasting contempt. This is a distinct reference to the resurrection of the body; it is those that "sleep in the dust" that shall thus "awake." It is to be noted that at the resurrection the condition of each is fixed frailly - it is to "everlasting life" and "over-lasting contempt" This resurrection is individual, not national, as shown by the contrasted fates. The doctrine of the resurrection is thus clearly stated. There is no need to examine how much the Jews of the time of the Maccabees understood of this doctrine. Isaiah 26:14-19, as clearly as does this passage, proclaims the same belief. Ezekiel 37:1-14 shows that resurrection was to the Israelites not such an incongruous or impossible idea as it was to the Greeks. But when is this? We might be led by the juxtaposition of this to the account of the sufferings of the Jews under Antiochus, to think that the writer believed the end of the world would take place immediately on the fall of Antiochus. But in the first place we must remember that we have not the vision given to Daniel; it has been replaced by the eleventh chapter. Further, the method of prophecy must be borne in mind. The future was made known in vision. If, as seems probable, distance in space from the apparent standpoint of the prophet represented distance in time from his actual or assumed chronological position, then, if the description of the vision proceeded from one side of the picture to the other, those things would be in close juxtaposition which were to be far removed from each other chronologically. Thus an astronomer may place in the same constellation stars inconceivably distant from each other - nay, may even unite as one binary star two suns, the one nearer the earth than the other by thousands of millions of miles. So our Lord correlates the destruction of Jerusalem with the end of the world. Moreover, the misery endured by the Jewish saints under Antiochus was a type of the sufferings of the people of God of every age.

12:1-4. Michael signifies, Who is like God, and his name, with the title of the great Prince, points out the Divine Saviour. Christ stood for the children of our people in their stead as a sacrifice, bore the curse for them, to bear it from them. He stands for them in pleading for them at the throne of grace. And after the destruction of antichrist, the Lord Jesus shall stand at the latter day upon the earth; and He shall appear for the complete redemption of all his people. When God works deliverance from persecution for them, it is as life from the dead. When his gospel is preached, many who sleep in the dust, both Jews and Gentiles, shall be awakened by it out of their heathenism of Judaism. And in the end the multitude that sleep in the dust shall awake; many shall arise to life, and many to shame. There is glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. Those who turn many to righteousness, who turn sinners from the errors of their ways, and help to save their souls from death, Jas 5:20, will share in the glory of those they have helped to heaven, which will add to their own glory.And many of them that sleep in the dust of the earth shall awake,.... Which is not to be understood in a figurative and metaphorical, sense, as by R. Jeshuah the Jew, Porphyry the Heathen, and by some Christian writers; neither of the deliverance of the Jews from the troubles of Antiochus, or their present captivity; nor of the spiritual resurrection of them, or others, from their state of infidelity to a profession of the Gospel, which in some is real, in others only hypocritical; but, in a literal sense, of the resurrection of the dead at the last day, which, with respect to the righteous, will take place upon the personal appearance of Christ at first, 1 Thessalonians 4:16, for, as death is oftentimes compared to "sleep", in which the senses are bound up, and the body is in a state of inactivity; see John 11:11, so the resurrection from the dead is expressed by awaking out of sleep, when the body shall rise fresh and vigorous, in full health and strength, as a man out of a comfortable sleep; see Psalm 17:15. The word "many" is used, either because, as all will not sleep, so all will not be awaked; there will be some that will be alive and awake at Christ's coming, 1 Corinthians 15:51, or, as it signifies, a multitude, Psalm 97:1 and so here the innumerable multitude of the dead, who are afterwards distributively considered; and indeed the word is sometimes used for "all"; see Romans 5:15,

some to everlasting life; to the enjoyment of everlasting life and happiness with Christ in the world to come; a phrase often used in the New Testament, though never before in the Old; expressive of that felicity and bliss which the saints enjoy in heaven after this life is over, first in the separate state of the soul, and then, at the resurrection, in soul and body, and of the everlasting continuance of it; they that shall enjoy this are those that are written in the Lamb's book of life, or are ordained unto eternal life; who are redeemed by the blood of Christ, regenerated by his Spirit and grace, justified by his righteousness, adopted into the family of God, are heirs of God, and joint heirs with Christ; these are the dead in Christ, which rise first:

and some to shame and everlasting contempt; wicked men, who lived in a course of sin in this world, without any remorse or shame; but, when they shall rise from the dead, they will rise with all their sins upon them, and with a full conviction of them in their consciences; and will be ashamed of them, and to appear before God the Judge of all; and will be had in contempt by the Lord, by elect angels, and all good men; and this reproach shall never be wiped off; see Isaiah 66:24. Our Lord seems manifestly to have respect to this passage, when he speaks of men coming out of their graves at the last day, "some unto the resurrection of life, and others unto the resurrection of damnation", John 5:28 and upon these words it may well be thought the Apostle Paul grounded his faith of the resurrection of the dead, both just and unjust, Acts 24:15, and though the resurrection of both is spoken of here and elsewhere together, yet it will be at distinct periods of time; the resurrection of the just at the beginning of the thousand years, and that of the wicked at the end of them, Revelation 20:5, between which will be the intermediate state of the saints dwelling with Christ on earth; where they will be favoured with his presence, and the rewards of his grace, to which the following verse has respect.