Daniel 12:1-3 is the first reading for the Thirty-Third Sunday in Ordinary Time, Year B.
Verses 1-3. “But at that time shall Michael rise up, the great prince, who stands for the children of thy people, and a time shall come such as never occurred from the time that nations began to exist even unto that time. And at that time shall thy people be saved, even everyone who shall be found written in the book. And many of those who sleep in the dust of the earth shall awake, some unto life everlasting, and others unto reproach, that they may behold it always. But those who are instructed shall shine as the brightness of the firmament; and they that instruct many as to righteousness, as the stars for all eternity.”
Up until this point Porphyry somehow managed to maintain his position and impose upon the credulity of the naive [reading imperitis for imperitus] among our adherents as well as the poorly educated among his own. But what can he say of this chapter, in which is described the resurrection of the dead, with one group being revived for eternal life and the other group for eternal disgrace? He cannot even specify who the people were under Antiochus who shone like the brightness of the firmament, and those others who shone like the stars for all eternity. But what will pigheadedness not resort to? Like some bruised serpent, he lifts up his head as he is about to die, and pours forth his venom upon those who are themselves at the point of death. This too, he declares, was written with reference to Antiochus, for after he had invaded Persia, he left his army with Lysias, who was in charge of Antioch and Phoenicia, for the purpose of warring against the Jews and destroying their city of Jerusalem. All these details are related by Josephus, the author of the history of the Hebrews. Porphyry contends that the tribulation was such as had never previously occurred, and that a time came along such as had never been from the time that races began to exist even unto that time. But when victory was bestowed upon them, and the generals of Antiochus had been slain, and Antiochus himself had died in Persia, the people of Israel |146 experienced salvation, (p. 576) even all who had been written down in the book of God, that is, those who defended the law with great bravery. Contrasted with them were those who proved to be transgressors of the Law and sided with the party of Antiochus. Then it was, he asserts, that these guardians of the Law, who had been, as it were, slumbering in the dust of the earth and were cumbered with a load of afflictions, and even hidden away, as it were, in the tombs of wretchedness, rose up once more from the dust of the earth to a victory unhoped for, and lifted up their heads, rising up to everlasting life, even as the transgressors rose up to everlasting disgrace. But those masters and teachers who possessed a knowledge of the Law shall shine like the heaven, and those who have exhorted the more backward peoples to observe the rites of God shall blaze forth after the fashion of the stars for all eternity. He also adduces the historical account concerning the Maccabees, in which it is said that many Jews under the leadership of Mattathias and Judas Maccabaeus fled to the desert and hid in caves and holes in the rocks, and came forth again after the victory (I Macc. 2.) These things, then, were foretold in metaphorical language (726) as if it concerned a resurrection of the dead. But the more reasonable understanding of the matter is that in the time of the Antichrist there shall occur a tribulation such as there has never been since nations began to exist. For assume that Lysias won the victory instead of being defeated, and that he completely crushed the Jews instead of their conquering; certainly such tribulation would not have been comparable to that of the time when Jerusalem was captured by the Babylonians, the Temple was destroyed, and all the people were led off into captivity. And so after the Antichrist is crushed and destroyed by the breath of the Savior’s mouth, the people written in God’s book shall be saved; and in accordance with the merits of each, some shall rise up unto eternal life and others unto eternal shame. But the teachers shall resemble the very heavens, and those who have instructed others shall be compared to the brightness of the stars. For it is not enough to know wisdom unless one also instructs others; and the tongue of instruction which remains silent and edifies no one else can receive no reward for labor accomplished. This passage is expressed by Theodo-tion and the Vulgate edition [of the Septuagint] in the following |147 fashion: “And those who understand shall shine forth like the radiance of the firmament, and many of the righteous like the stars forever and ever.” Many people often ask whether a learned saint and an ordinary saint shall both enjoy the same reward and one and the same dwelling-place in heaven. Well then, the statement is made here, according to Theodotion’s rendering, that the learned will resemble the very heavens, whereas the righteous who are without learning are only compared to the brightness of the stars. And so the difference between learned godliness and mere godly rusticity shall be the difference between heaven and the stars. (source).