Daniel — Chapter 12

'In tempore illo surget Michael, princeps magnus, qui stat pro filiis populi tui' — at that time Michael, the great prince who stands over your people, will arise: Lapide identifies Michael as the patron angel of the Church who will lead the final battle against Antichrist and his forces, citing Gregory's Moralia and the Apocalypse (12:7-9) where Michael casts out the dragon.

'Et multi de his qui dormiunt in terrae pulvere evigilabunt: alii in vitam aeternam, et alii in opprobrium, ut videant semper' — Many who sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt: Lapide calls this the clearest Old Testament text on the bodily resurrection of all the dead and the double outcome of the last judgment. He cites it against those who would limit the Old Testament's horizon to earthly rewards and punishments, and quotes Tertullian's De Resurrectione Carnis and Augustine's De Civitate Dei.

'Qui autem docti fuerint, fulgebunt quasi splendor firmamenti: et qui ad justitiam erudiunt multos, quasi stellae in perpetuas aeternitates' — the wise shall shine like the brightness of the firmament, and those who turn many to righteousness, like the stars forever and ever: Lapide reads this as a description of the beatific vision's glory — the 'just' shine with God's own reflected light. Those who convert souls receive a special additional glory as spiritual fathers. He cites 1 Cor. 15:41-42 ('star differs from star in glory') and develops a theology of degrees of glory in heaven.

Seal up the book until the time of the end: Lapide reads the 'sealing' as referring to the partial obscurity of prophecy before its fulfillment, which becomes clear in retrospect. He notes that Daniel is less obscure to Christian readers who have seen the fulfillment in Christ than to Daniel himself who received it.

How long shall it be till the end of these wonders? Lapide reads the angel's question as the question of all suffering souls and the Church under tribulation. The answer (a time, times, and half a time) provides not a precise calendar date but a promise of definite limit — the tribulation will end when God wills, which is both the comfort and the mystery of eschatological hope.

It will be for a time, times, and half a time: Lapide's most detailed exegesis of this chronological formula, presenting the traditional interpretation of three and a half years (1,260 days / 42 months of Apoc. 11-13) as the duration of Antichrist's persecution. He cites Hippolytus's De Antichristo, Lactantius's Divinae Institutiones, and Jerome's Daniel commentary as the patristic consensus.

The words are shut up and sealed until the time of the end: Lapide reflects on the nature of prophecy as deliberately obscure until its fulfillment, making it certain evidence after the fact rather than predictive utility before. He draws on Augustine's De Utilitate Credendi on the relationship between prophecy and faith.

Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand: Lapide reads the final-age tribulation as a purifying fire that perfects the just while confirming the wicked in their wickedness. He cites 1 Cor. 11:19 ('there must be factions among you in order that those who are genuine may be recognized') and Apoc. 22:11 ('let the evildoer still do evil').

From the time the regular burnt offering is taken away and the abomination of desolation is set up, 1,290 days: Lapide gives an intricate chronological analysis of these numbers, presenting multiple patristic computations (Jerome, Theodoret, Hippolytus) and concluding that the precise numbers are revealed to prevent despair during the tribulation — the faithful can know the persecution will have a definite end.

'Tu autem vade ad praefinitum: et requiesces, et stabis in sorte tua in finem dierum' — But go your way till the end, and you shall rest and shall stand in your allotted place at the end of the days: Lapide reads Daniel's final instruction as the model of the faithful prophet's death — rest in the peace of God, awaiting the resurrection when each shall receive his appointed glory. He closes his Daniel commentary by reflecting on the privilege of the prophet who saw so far and trusted so completely, and applies this to the Christian's death in faith.