THE GOD OF TIME AND ETERNITY
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The God of Time & Eternity
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I- GOD’S KNOWLEDGE OF THE FUTURE HELPS ME TO CONFIDENTLY TRUST HIM. ()
I- GOD’S KNOWLEDGE OF THE FUTURE HELPS ME TO CONFIDENTLY TRUST HIM. ()
A- God knows what “time” holds because it is all “present” with Him.
A- God knows what “time” holds because it is all “present” with Him.
1. The details of prophecy and history fit hand-in-glove.
a. In the previous section the vision was introduced; now its contents are revealed—a history of key events leading up to the end. Gabriel begins with the Persian period, the time in which Daniel was then living, making reference to four of its kings (v. 2). Next he describes the Greek Empire under Alexander and its subsequent division into four sections after the great conqueror’s death (vv. 3–4). Two of these divisions, the Ptolemaic and the Seleucid, receive special attention because of their important relationship to Israel (vv. 5–20). Palestine was located between them and was controlled first by the Ptolemies and then the Seleucids.
b. The historical material in 11:2–20, however, is in reality an introduction to the exceptionally wicked persecutor of the Jews, Antiochus IV Epiphanes (vv. 21–35). Following Antiochus, Gabriel provides a description of the most villainous tyrant that Israel (and the world) will ever encounter, the eschatological Antichrist (vv. 36–45). The vision concludes with a characterization of Antichrist’s reign of terror as the worst period in human history and a promise of deliverance and blessing for the saints (12:1–3). Emphasis is therefore placed on the activities of two individuals, Antiochus and Antichrist.
c. The historical details set forth in this prophecy are astounding. Wood asserts: “The detail of this history as presented provides one of the most remarkable predictive portions of all Scripture.”44 Of course, the Bible records many other exact predictions made far in advance of their fulfillment.45
2 “Now then, I will reveal the truth to you. Three more Persian kings will reign, to be succeeded by a fourth, far richer than the others. He will use his wealth to stir up everyone to fight against the kingdom of Greece.
These Persian kings are speaking of those who reigned after Babylon was taken by Cyrus. Those were Cambyses (530-522 B.C.); Pseudo-Smerdis (522 B.C.); and Darius I Hystaspes (522-486 B.C.).
The fourth is Xerxes I, called Ahasuerus in Esther (486-465 B.C.). Kings after Xerxes are not included, probably because Xerxes’ failed military campaign against the Greeks (481-479 B.C.). sounded the beginning of the end for Persia, which finally fell (331 B.C.), to Alexander the Great.
3 “Then a mighty king will rise to power who will rule with great authority and accomplish everything he sets out to do.
4 But at the height of his power, his kingdom will be broken apart and divided into four parts. It will not be ruled by the king’s descendants, nor will the kingdom hold the authority it once had. For his empire will be uprooted and given to others.
11:3 Scholars agree that the “mighty king” of v. 3 was Alexander the Great (336–323 b.c.), the ruler who brought about the downfall of the Persian Empire. The description of his exploits and his kingdom are unmistakable. Moreover, Antiochus IV Epiphanes, a Seleucid-Greek ruler, proceeded out of one of the four divisions of this mighty king’s realm (cf. vv. 21–24). Thus the “mighty king” was the first ruler of the Greek Empire, Alexander, who launched his attack against Medo-Persia in 334 b.c. and completed his victory of that empire by 331 b.c. After conquering much of the known world, he died in the city of Babylon in 323 b.c., evidently of a fever.
11:4 Upon Alexander’s death, his empire came to be divided into four sections (cf. 8:8) by his military commanders. The rulers were commonly known as the “Diadochi,” which means “successors” (cf. 7:6 and 8:8).
Alexander’s sons (Alexander IV and Herakles) were both murdered, so no part of his empire went to “his descendants.” None of the divisions of the Greek Empire ever rivaled the combined strength of Alexander’s dominion.
5 “The king of the south will increase in power, but one of his own officials will become more powerful than he and will rule his kingdom with great strength.
11:5 In vv. 5–12 the period of Ptolemaic dominance is recounted. The “king of the South” (v. 5) is a reference to Ptolemy I Soter (323–285 b.c.), the ruler of Egypt (cf. v. 8, where the king of the south’s land is stated to be Egypt) who had been a highly capable general under Alexander.
“One of his commanders” alludes to Seleucus I Nicator (312/311–280 b.c.), who had been a lesser general under Alexander. He was appointed satrap of Babylonia in 321 b.c., but when another general, Antigonus, seized Babylonia, Seleucus fled (in 316 b.c.) to Ptolemy Soter in Egypt to serve under him, thus becoming “one of his commanders.” Antigonus was defeated in 312 b.c. at Gaza, and Seleucus returned to his former satrapy; there he greatly increased his power, eventually controlling more territory than Ptolemy. With the inception of Seleucus’s rule, the “Seleucid era” was inaugurated. Seleucus’s kingdom included Babylonia, Syria, and Media. According to Arrian,47 it was the largest of all the divisions of the Greek Empire.
6 “Some years later an alliance will be formed between the king of the north and the king of the south. The daughter of the king of the south will be given in marriage to the king of the north to secure the alliance, but she will lose her influence over him, and so will her father. She will be abandoned along with her supporters.
The king of Egypt shall enter into the kingdom of the north to make an agreement. It appears, a daughter tries to marry, to help the agreement to be signed. She is not accepted, and neither is the agreement signed. The expedition is a failure.
Berenice, daughter of Egypt’s Ptolemy II Philadelphus (285-246 B.C.), married Syria’s King Antiochus II Theos (261-246 B.C.). The latter part of the verse refers to the political advantage they hoped the alliance would produce. Antiochus divorced his wife to marry Berenice. Later that divorced wife murdered Berenice, her baby son, and even Antiochus by poisoning him. Thus she brought her own son, Seleucus II Callinicus, to the throne.
7 But when one of her relatives becomes king of the south, he will raise an army and enter the fortress of the king of the north and defeat him.
8 When he returns to Egypt, he will carry back their idols with him, along with priceless articles of gold and silver. For some years afterward he will leave the king of the north alone.
9 “Later the king of the north will invade the realm of the king of the south but will soon return to his own land.
11:7 “One from her [Berenice’s] family line” points to Berenice’s brother, Ptolemy III Euergetes (246–221 b.c.), who succeeded his father, Philadelphus, to the throne of Egypt. “To take her place” reads literally “in his place,” and Montgomery probably is correct in understanding the phrase to indicate that Ptolemy III would rule “in his father’s [Ptolemy II’s] place.”49
In retaliation for his sister’s murder, Ptolemy III attacked Syria (“the king of the North”) with a great army. This war lasted from 246 to 241 b.c. during the course of which Ptolemy even captured and looted the Seleucid capital of Antioch. The Egyptian king soundly defeated the Syrian forces and evidently put the evil Laodice to death.
11:8 Ptolemy seized Syria’s “gods” and other valuables. He also returned to Egypt treasures, including sacred idols, taken by the Persian monarch Cambyses in 524 b.c.; for this feat the native Egyptians bestowed upon Ptolemy III the title “Euergetes [Benefactor].”50 Ptolemy made a peace treaty with Seleucus II in 240 b.c. in order to pursue his Aegean conquests.
11:9 For both grammatical and historical reasons, it is best to take “the king of the North” (NIV, NASB, NRSV, NKJV) as the subject of v. 9 rather than “the king of the South” (KJV). There is no record that Seleucus II ever attempted an invasion of Egypt proper. Evidently this campaign was brief with a swift “retreat” to Syria.
10 However, the sons of the king of the north will assemble a mighty army that will advance like a flood and carry the battle as far as the enemy’s fortress.
11 “Then, in a rage, the king of the south will rally against the vast forces assembled by the king of the north and will defeat them.
12 After the enemy army is swept away, the king of the south will be filled with pride and will execute many thousands of his enemies. But his success will be short lived.
13 “A few years later the king of the north will return with a fully equipped army far greater than before.
14 At that time there will be a general uprising against the king of the south. Violent men among your own people will join them in fulfillment of this vision, but they will not succeed.
15 Then the king of the north will come and lay siege to a fortified city and capture it. The best troops of the south will not be able to stand in the face of the onslaught.
16 “The king of the north will march onward unopposed; none will be able to stop him. He will pause in the glorious land of Israel, intent on destroying it.
17 He will make plans to come with the might of his entire kingdom and will form an alliance with the king of the south. He will give him a daughter in marriage in order to overthrow the kingdom from within, but his plan will fail.
18 “After this, he will turn his attention to the coastland and conquer many cities. But a commander from another land will put an end to his insolence and cause him to retreat in shame.
19 He will take refuge in his own fortresses but will stumble and fall and be seen no more.
20 “His successor will send out a tax collector to maintain the royal splendor. But after a very brief reign, he will die, though not from anger or in battle.
Antiochus III was an extremely important personality, for during his reign Palestine fell under Seleucid control. His conflicts with Egypt recounted here provide an explanation of how this came about. With Palestine dominated by the Seleucids, the stage was set for the coming of the tyrant depicted in vv. 21–35.
11:10 Seleucus II died in 226 b.c., but his sons, Seleucus III Ceraunus (226–223 b.c.) and Antiochus III (the Great; 223–187 b.c.), continued the wars (rather than “prepare for war”; Heb. gārâ) with the Ptolemies. Seleucus III was murdered after a brief three-year reign, and his brother, Antiochus III, came to power. He was called the “Great” because of his military successes, and in 219–218 b.c. he campaigned in Phoenicia and Palestine, part of the Ptolemaic Empire (“as far as his [the king of the South’s] fortress”).
11:11 In response Ptolemy IV Philopator (221–203 b.c.) launched a counterattack. Both armies were quite large. According to Polybius, Ptolemy’s forces consisted of 70,000 infantry, 5,000 cavalry, and 73 elephants; whereas Antiochus’s army had 62,000 infantry, 6,000 cavalry, and 102 elephants.51 When the battle ended [in 217 b.c.], Ptolemy had won a great victory over the Syrians at Raphia (located in Palestine).
11:12 Because of this victory Ptolemy’s heart was “filled with pride.” The Egyptian army slaughtered “many thousands” of the Syrian troops in the battle. Montgomery reports that Antiochus lost seventeen thousand soldiers.52 Yet Ptolemaic supremacy was not to continue.
11:13 At this point in the chapter a significant development takes place. No longer are the Ptolemies dominant, but vv. 13–35 describe the ensuing period of Seleucid supremacy.
Approximately fifteen years later (202 b.c.) Antiochus III again invaded Ptolemaic territories with a huge army. The occasion for this invasion was the death of Ptolemy IV in 203 b.c. and the crowning of his young son (between four and six years of age), Ptolemy V Epiphanes (203–181 b.c.), as the new king. Antiochus III took full advantage of the opportunity and attacked Phoenicia and Palestine; by 201 b.c. the fortress in Gaza had fallen to the Syrians.
11:14 Since the time of Jerome these opposers of the king of Egypt have been understood to have been “Philip V of Macedon, ally of Antiochus, and native insurrections within Egypt.”53 “The violent men” is literally “the sons of the violent ones.” The word pārîṣ, “violent one,” is used in the Old Testament to speak of robbers and murderers. Here it is a label for those Jews who aided Antiochus.54
These Israelites “will rebel” against Egypt (or against God) “in fulfillment of the vision,” evidently the prophecy recorded here. Of course, the fulfillment of the prediction was not the intention of these persons, but it was nevertheless the result. “But without success” reads literally, “But they [those who sided with Antiochus] will fall.” Although General Scopas of the Egyptian forces was ultimately defeated, he punished the leaders of Jerusalem and Judah who rebelled against the Ptolemaic government.55 Scopas’s squelching of such a Jewish uprising against Egypt may have been suggested by Polybius.56
11:15 General Scopas engaged the Syrian forces at the Battle of Panium (near the NT Caesarea Philippi, now called Banias) in 199 b.c. and suffered severe losses. He then retreated to Sidon on the Phoenician coast. Antiochus’s forces pursued the Egyptians and besieged Sidon. General Scopas finally surrendered in 198 b.c.
11:16 With the defeat of the Egyptians at Sidon, Antiochus (“the invader”) acquired complete control over Phoenicia and Palestine. Although Palestine had come under Antiochus’s control for a brief time previously (ca. 219–217 b.c.), now the “Beautiful Land” (Palestine; cf. 8:9; ) would become a permanent possession of the Syrian Empire. This fact is extremely important because it sets the stage for the reign of terror to follow under the Syrian Greek ruler Antiochus IV Epiphanes.
“And will have the power to destroy it” most likely means that Antiochus had “complete” power over the land. Antiochus did punish the Jews who were pro-Egyptian, but when he entered Jerusalem in 198 b.c., he received a warm welcome, for most looked upon him “as a deliverer and benefactor.”57 Little did the Jews realize that within twenty-three years this change in government would lead to one of the most horrible periods in their history.
11:17 Backed by Antiochus’s army, the Syrians forced terms of peace (“an alliance”) upon the Egyptian king. To seal the agreement, Antiochus gave his “daughter,” Cleopatra, to Ptolemy V as a wife.58 Antiochus hoped that through Cleopatra he could gain further control over Egypt. Yet the plan did “not succeed,” for Cleopatra loved her husband and supported the Ptolemaic cause completely.
11:18 Verses 18–19 prophesy Antiochus’s defeat and ignominious end. Having vanquished the Egyptians, in 197 b.c. or shortly thereafter Antiochus turned “his attention to the coastlands,” the islands or countries around the Mediterranean. After Antiochus had some initial successes, Lucius Cornelius Scipio (“Asiaticus”) was sent against him by the Roman government. In 191 b.c. the Romans, fighting with their Greek allies, routed the Syrians at Thermopylae and forced them to withdraw from Greece and flee to Asia Minor. Then thirty thousand Roman troops pursued Antiochus into Asia and defeated his much larger army of seventy thousand at the Battle of Magnesia near Smyrna (Turkey) in 190 b.c.
In 188 b.c. the Romans forced Antiochus to sign the Treaty of Apamea. Polybius reported that the Syrian king was ordered to surrender territory, much of his military force, twenty hostages (one of whom was Antiochus IV), and pay a heavy indemnity to Rome.59
11:19 After this humiliating defeat, Antiochus returned to his country, where he was killed by an angry mob in 187 b.c. In desperate need of funds, particularly those required to meet the indemnity payments to Rome, the Syrian ruler pillaged the temple of Zeus (Bel) at Elymais but was killed in the process, evidently by the citizens defending their sanctuary.60
Seleucus IV Philopator (11:20)
11:20 The son and “successor” of Antiochus III was Seleucus IV Philopator (187–175 b.c.), who sent a “tax collector” (Heliodorus) to collect money to pay the thousand talents indemnity demanded annually by the Romans as part of the treaty at Apamea. According to , Seleucus even sent Heliodorus to plunder the temple in Jerusalem in order to provide funds for the Syrian treasury, but a frightful vision of mighty angels prevented this sacrilege.
Seleucus IV reigned only “a few years” and was not killed by an angry mob (“in anger”) like his father or “in battle.” Heliodorus, his tax collector and prime minister, evidently seeking to gain the throne for himself, poisoned the king (possibly abetted by Antiochus IV).
(Daniel Chapter 11:2-12:13)
21 “The next to come to power will be a despicable man who is not in line for royal succession. He will slip in when least expected and take over the kingdom by flattery and intrigue.
22 Before him great armies will be swept away, including a covenant prince.
23 With deceitful promises, he will make various alliances. He will become strong despite having only a handful of followers.
24 Without warning he will enter the richest areas of the land. Then he will distribute among his followers the plunder and wealth of the rich—something his predecessors had never done. He will plot the overthrow of strongholds, but this will last for only a short while.
25 “Then he will stir up his courage and raise a great army against the king of the south. The king of the south will go to battle with a mighty army, but to no avail, for there will be plots against him.
26 His own household will cause his downfall. His army will be swept away, and many will be killed.
27 Seeking nothing but each other’s harm, these kings will plot against each other at the conference table, attempting to deceive each other. But it will make no difference, for the end will come at the appointed time.
28 “The king of the north will then return home with great riches. On the way he will set himself against the people of the holy covenant, doing much damage before continuing his journey.
29 “Then at the appointed time he will once again invade the south, but this time the result will be different.
30 For warships from western coastlands will scare him off, and he will withdraw and return home. But he will vent his anger against the people of the holy covenant and reward those who forsake the covenant.
31 “His army will take over the Temple fortress, pollute the sanctuary, put a stop to the daily sacrifices, and set up the sacrilegious object that causes desecration.
32 He will flatter and win over those who have violated the covenant. But the people who know their God will be strong and will resist him.
33 “Wise leaders will give instruction to many, but these teachers will die by fire and sword, or they will be jailed and robbed.
34 During these persecutions, little help will arrive, and many who join them will not be sincere.
35 And some of the wise will fall victim to persecution. In this way, they will be refined and cleansed and made pure until the time of the end, for the appointed time is still to come.
Antiochus’s Accession and Early Reign (11:21–24)
Antiochus’s Accession and Early Reign (11:21–24)
11:21 When Seleucus IV Philopator died in 175 b.c., his younger brother, another son of Antiochus III, seized the throne. He is labeled a “contemptible person” (nibzeh, cf. ; ) by the Scripture writer because from the Jewish vantage point he was a monster. Antiochus IV severely persecuted the Jews, massacring thousands, and represented one of the greatest threats to Yahweh worship in all of Israel’s history. This arrogant monarch referred to himself as Epiphanes, the “Manifest One,” or “Illustrious One”; but others called him Epimanes, the “Madman.”61
“The honor of royalty” was not due Antiochus, for the throne rightfully belonged to Demetrius I Soter, the son of Seleucus IV. However, Demetrius was being held hostage in Rome, and this allowed Antiochus to seize power.
“He will invade the kingdom” would be better rendered “he will come to the kingdom,” for Antiochus did not become king of Syria by means of a military invasion. “When its people feel secure” (bĕšalwâ) is literally “in quietness” or “in ease”62 (cf. 8:25). The idea may be that Antiochus would come in a time of false security or that he would come “unawares.”63 If the former meaning is correct, the reference probably is to the leaders of Syria, like Heliodorus, who felt “secure” in their new government. “Unawares” would also aptly describe the furtive manner in which Antiochus came to power. Both ideas of false security and stealth may be involved.
Antiochus was a master of political “intrigue” and won support for his government by influencing key figures in Syria. These persons were promised attractive rewards if they cooperated with him.
11:22–23 In 169 b.c. Ptolemy VI Philometor (181–146 b.c.) launched an attack to regain territories (Palestine and Phoenicia) lost to the Syrians, but his “overwhelming army” was defeated by Antiochus’s forces. Ptolemy was even captured (“destroyed”; lit., “broken,” defeated, not killed) and held as a hostage by the Seleucid king (cf. vv. 26–27).
Ptolemy is called “a prince of the covenant”64 because he agreed (made a covenant) to become an ally of Antiochus if the Syrians would help him regain his throne in Egypt, which had been taken by his younger brother, Ptolemy VII Euergetes II (Physcon). Antiochus was delighted to make such a pact, for he felt that it would give him a foothold in Egypt. So with Syrian help, Ptolemy regained his throne. Later Ptolemy broke this agreement and allied himself with his brother Ptolemy VII to dislodge Antiochus’s troops from Pelusium, a fortress on the border of Egypt.
11:24 When they felt “secure” (or “without warning”; cf. v. 21), Antiochus invaded “the richest provinces” (lit., “the fatnesses [or “fat ones”] of the province”) and plundered their treasures. These areas included Egypt, Judea, and other provinces where Syrian forces were successful. Young notes that some historical sources indicate that Antiochus gave gifts to the people. Yet the context of this verse seems to suggest the idea of dividing the spoils of war (“plunder, loot and wealth”) with his followers rather than with the people generally.65
Grandiose plans to conquer “fortresses” (in Egypt, etc.) filled the proud king’s head, but his success would last “only for a [brief] time,” that is, “the time decreed by God.”66 Concerning the import of this phrase, Di Lella comments: “Regardless of his wealth and power, his military prowess and cunning, Antiochus would not exceed the limits allotted him by the Lord of history.”67
A Further Description of the First Egyptian War and Subsequent Jewish Persecution (11:25–28)
A Further Description of the First Egyptian War and Subsequent Jewish Persecution (11:25–28)
11:25–26 This section refers back to Antiochus’s first campaign against Egypt in 169 b.c. His victory over Ptolemy VI (described in v. 22) is the subject of v. 25. The “plots devised” against Ptolemy seem to include Antiochus’s plans against him, the activities of disloyal subjects in Egypt, and the poor counsel of his advisers (see next verse). Cumulatively these things prevented Ptolemy from successfully “standing” against the Syrians. “Those who eat from the king’s provisions” (v. 26) were Ptolemy’s trusted counselors, who unwisely urged the young king to recapture Syria and Palestine,68 thus incurring the wrath of Antiochus.
11:27 While Ptolemy VI was a prisoner (cf. v. 22), Ptolemy VII Euergetes (Physcon) was made king. This development led Ptolemy VI and Antiochus (“the two kings”) to plan how they would regain the Egyptian throne. Both kings made promises that they had no intention of keeping. Of course, Antiochus was willing to support Ptolemy merely for personal gain, and in turn Ptolemy made insincere promises in order to receive aid from the powerful Syrians. “The figure of speaking lies at the same table is significant because, to the oriental, deception practiced at a table of hospitality was the very lowest in kind.”69 Nevertheless, the plan of Antiochus and Ptolemy to control all Egypt was “to no avail,” even though they did have some successes in Egypt, including the capture of the strategic center, Memphis. Ptolemy VI was installed as king there, but Ptolemy VII still ruled in Alexandria.70 Later Ptolemy VI established a joint rule with his brother, Ptolemy VII.
In spite of all the plans made by human leaders, God is sovereign, and the “end” of this evil king and his enterprises would come “at the appointed time.”
Montgomery comments that the expression “an end will still come at the appointed time” suggests “the ultimate doom in the counsels of God.”71
11:28 Then Gabriel arrived at the real purpose of all this historical data—to set the stage for the persecution of the Jewish people (“the holy covenant”). Antiochus’s successful first campaign against Egypt in 169 b.c. is the background for v. 28. After plundering Egypt, the king returned home by way of Palestine and found an insurrection in progress (cf. ; ). He put down the rebellion, massacring eighty thousand men, women, and children () and then looted the temple with the help of the evil high priest, Menelaus (cf. ). The persecution of the Jews by this evil tyrant had now escalated to calamitous proportions.
o The Second Egyptian Campaign (11:29–30a)
11:29–30a In 168 b.c. (God’s “appointed time”) Antiochus invaded Egypt again, but this time he was not successful. Verse 30 records that the cause of Antiochus’s failure was that he encountered opposition from the “ships of the western coastlands” (ṣiyyîm kittîm; cf. ). Kittîm was an ancient name for Cyprus72 that came to be used for the lands of the Mediterranean in general.73 Here it refers to the Roman fleet that had come to Alexandria at the request of the Ptolemies. Thus the fourth empire, which would eventually defeat the third (Greece), is introduced.
As the Syrians were moving to besiege Alexandria, the Roman commander Gaius Popilius Laenas met Antiochus four miles outside of the city and handed him a letter from the Roman Senate ordering him to leave Egypt or face war with Rome. Then the Roman commander drew a circle in the sand around Antiochus and told him that he must respond before stepping from the circle. Well aware of the might of Rome, having been a hostage there, and also remembering his father’s (Antiochus III) defeat by the Roman legions at the Battle of Magnesia, the Syrian king stood in humiliated silence for a brief interval and then acquiesced to the demand.74 Antiochus withdrew from Egypt to Antioch in utter humiliation.
Further Persecutions of the Jews (11:30b–35)
Further Persecutions of the Jews (11:30b–35)
11:30b In 167 b.c., Antiochus turned his humiliation into anger against the Jewish people (“the holy covenant”) once more (cf. ; ). He sent Apollonius (), the head of his mercenaries and the “chief collector of tribute” (), to Jerusalem. Apollonius pretended to come in peace, but on the Sabbath Day he suddenly attacked, massacring many people and plundering the city (cf. ; cf. ). But he rewarded those apostate Jews like the high priest Menelaus, who supported his Hellenistic policies (cf. , ; ).
11:31 The temple is spoken of here as a “fortress” either because it was a place of spiritual strength or more likely because it was used as a military citadel.75 Later, in 167 b.c., the suppression of the Jewish religion began on a grand scale (; ). All Jewish religious practices such as circumcision, possessing the Scriptures, sacrifices, and feast days were forbidden on penalty of death (, ); and the imperial cult was introduced. Desecration of the Jewish religion reached its climax on 15 Chislev (December) 167 b.c. () when an altar or idol-statue devoted to Olympian Zeus (Jupiter)76 was erected in the temple (“the abomination that causes desolation”), and on 25 Chislev sacrifices, probably including swine (cf. ; ), were offered on the altar (cf. , ). In this manner the temple was desecrated and rendered empty of Yahweh worshipers.
11:32 Antiochus made fine sounding promises (“flattery”) in order to entice people to support his policies (cf. ; ); thus he would further “corrupt” the apostate Jews (“those who have violated the covenant”; cf. ) who listened to him.
Yet even in this dark period there were true believers (“the people who know their God”) among the Jews who remained faithful to their God. speaks of them: “Many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die” (NRSV).
Foremost among those who resisted the oppressive measures of Antiochus were the Maccabees. A certain priest named Mattathias who lived in the town of Modein (ca. seventeen miles northwest of Jerusalem) refused to forsake his God (cf. ). He had five sons, three of whom (Judas, Jonathan, and Simon) became known as the Maccabees, although the term Maccabeus (“hammer”) originally was given only to Judas (). The Maccabees successfully overthrew the Syrian yoke through a series of brilliant military victories (apparently predicted in ) against Antiochus’s military commanders, Apollonius, Seron, Gorgias, and Lysias (cf. ) between 166 [or 165] and 164 b.c.; as a result the temple was rededicated (Hanukkah) to Yahweh on 25 Chislev (December 14) 164 b.c. ().
11:33 “Those who are wise” also may be rendered “those who cause to be wise,” that is, “teachers.” Either interpretation is possible, and there is support for the latter view in the words “will instruct many.” But some of these persons are martyred according to the latter part of the verse, and it was not only the teachers who suffered this fate but many of the faithful. Moreover, the same expression is employed in 12:3, where it seems to describe believers generally, and the purification of the “wise” described later in this verse is applied to all the faithful (“many”) in 12:10. Therefore these “wise” persons are Israelites who have spiritual discernment, that is, true believers.77
These saints would remain true to Yahweh during Antiochus’s persecution and would “instruct” (lit., “give understanding to”) others in Israel (“many,” lit., “the many”) concerning the truth and the correct course of action, which included a military revolt against the Syrian government.78 Because of their stand many of the Jewish faithful would be killed.79 Tens of thousands were slaughtered in these persecutions, and many others died during the fighting, including another son of Mattathias, Eleazar (crushed by an elephant according to ) in 162 b.c., and Judas Maccabeus, who perished at the battle of Mount Azotus in 160 b.c. (, ). Others were “captured” for slaves or had their property confiscated (“plundered”). Though intense, this persecution would last only for a short while. Some of these faithful heroes seem to be noted in . probably speaks of the martyrdom of a mother and her seven sons who were horribly tortured and then burned (cf. ).
11:34 During this period of oppression (“when they fall”), those faithful to Yahweh “will receive a little help,” presumably (according to most commentators) an allusion to the small number of forces who at the first fought against Antiochus.80 The rest of the verse apparently refers to the fact that as the strength of the Maccabean revolt grew, many uncommitted Jews sided with the rebels out of expediency, particularly when the Maccabean forces, now joined by the Hasidim, began to put to death those who had collaborated with the Seleucids (cf. ).
11:35 “Some of the wise will stumble” expresses the same thought as v. 33—true believers will suffer persecution and even martyrdom for their faith. The purpose of this fiery ordeal that fell upon Israel was to cleanse individuals and the nation as a whole of sinful practices and to strengthen their faith. It also separated the true believers from the unregenerate within the Jewish community.
In this context the “end” that has been “appointed” by the Lord denotes the termination of Antiochus’s persecutions. Those suffering in the second century b.c. would have been greatly comforted by the promise of an end to their suffering.
Antiochus IV died in 163 b.c. during an expedition in Persia, bringing to a conclusion both his wicked life and his atrocities against God’s people. Antiochus died a horrible death. Polybius relates that according to some the king died insane (see further discussion of Antiochus’s death at 8:25).81
II- GOD’S ASSURANCES OF HIS ULTIMATE VICTORY PROVIDE CERTAINTY IN UNCERTAIN TIMES. (; )
II- GOD’S ASSURANCES OF HIS ULTIMATE VICTORY PROVIDE CERTAINTY IN UNCERTAIN TIMES. (; )
A- Prophecies Concerning the End Times (11:36–12:3)
A- Prophecies Concerning the End Times (11:36–12:3)
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36 “The king will do as he pleases, exalting himself and claiming to be greater than every god, even blaspheming the God of gods. He will succeed, but only until the time of wrath is completed. For what has been determined will surely take place.
\37 He will have no respect for the gods of his ancestors, or for the god loved by women, or for any other god, for he will boast that he is greater than them all.
38 Instead of these, he will worship the god of fortresses—a god his ancestors never knew—and lavish on him gold, silver, precious stones, and expensive gifts.
39 Claiming this foreign god’s help, he will attack the strongest fortresses. He will honor those who submit to him, appointing them to positions of authority and dividing the land among them as their reward.
17 And no one could buy or sell anything without that mark, which was either the name of the beast or the number representing his name.
40 “Then at the time of the end, the king of the south will attack the king of the north. The king of the north will storm out with chariots, charioteers, and a vast navy. He will invade various lands and sweep through them like a flood.
41 He will enter the glorious land of Israel, and many nations will fall, but Moab, Edom, and the best part of Ammon will escape.
42 He will conquer many countries, and even Egypt will not escape.
43 He will gain control over the gold, silver, and treasures of Egypt, and the Libyans and Ethiopians will be his servants.
44 “But then news from the east and the north will alarm him, and he will set out in great anger to destroy and obliterate many.
45 He will stop between the glorious holy mountain and the sea and will pitch his royal tents. But while he is there, his time will suddenly run out, and no one will help him.
1 “At that time Michael, the archangel who stands guard over your nation, will arise. Then there will be a time of anguish greater than any since nations first came into existence. But at that time every one of your people whose name is written in the book will be rescued.
2 Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting disgrace.
This is speaking of being wise unto salvation. The following is a companion Scripture to this.
1- The coming Anti-Christ
1- The coming Anti-Christ
a. Not Antiochus
a. Not Antiochus
Scholars are in agreement that the vision up to this point has been concerned with events between the time of Cyrus (in which Daniel lived) and the death of Antiochus IV, but with v. 36 this agreement ends. Although there have been other identifications set forth for the “king” of vv. 36–45,82 there are two principal views today.
Those who adhere to the Maccabean thesis maintain that vv. 36–45 continue to speak of Antiochus IV Epiphanes. However, there are serious problems with this position, not the least of which is the fact that much of the historical data set forth in these verses (even in vv. 36–39) is impossible to harmonize with Antiochus’s life.83 For example, Antiochus did not exalt himself above every god (vv. 36–37), reject “the gods of his fathers,” or worship “a god unknown to his fathers” (v. 38); on the contrary, he worshiped the Greek pantheon, even building an altar and offering sacrifices to Zeus in the Jerusalem temple precincts. Daniel also predicted that this king “will come to his end” in Palestine (v. 45), but it is a matter of historical record that Antiochus IV died at Tabae in Persia.
Exegetical necessity requires that 11:36–45 be applied to someone other than Antiochus IV. The context indicates that the ruler now in view will live in the last days, immediately prior to the coming of the Lord. Verse 40 reveals that this king’s activities will take place “at the time of the end” (cf. 10:14), and the “time of distress” mentioned in 12:1 is best understood as the same “distress” (the tribulation) predicted by Jesus Christ in as occurring immediately before his second advent (; cf. ). But the clearest indication that this “king” will live in the latter days is that the resurrection of the saints will take place immediately after God delivers his people from this evil individual’s power (cf. 12:2). Of course, the resurrection is an eschatological event. Finally, vv. 36–39 seem to introduce this king as if for the first time.84
21 For there will be greater anguish than at any time since the world began. And it will never be so great again.
29 “Immediately after the anguish of those days, the sun will be darkened, the moon will give no light, the stars will fall from the sky, and the powers in the heavens will be shaken.
30 And then at last, the sign that the Son of Man is coming will appear in the heavens, and there will be deep mourning among all the peoples of the earth. And they will see the Son of Man coming on the clouds of heaven with power and great glory.
31 And he will send out his angels with the mighty blast of a trumpet, and they will gather his chosen ones from all over the world—from the farthest ends of the earth and heaven.
14 And I said to him, “Sir, you are the one who knows.” Then he said to me, “These are the ones who died in the great tribulation. They have washed their robes in the blood of the Lamb and made them white.
21 For there will be greater anguish than at any time since the world began. And it will never be so great again.
Daniel previously had described this person (chaps. 7 and 9) and expected the reader to recognize him without an introduction. He is none other than the “little horn” of and “the ruler who will come” of . He is known in the New Testament as “the man of lawlessness” (), the “antichrist” (), and the “beast” (). Interpreting this passage to foretell Antichrist has been a widely accepted view since ancient times (e.g., Chrysostom, Jerome, Theodoret), and Young rightly calls this “the traditional interpretation in the Christian Church.”85 Almost sixteen hundred years ago Jerome declared: “Those of our persuasion believe all these things are spoken prophetically of the Antichrist who is to arise in the end time.”86
18 Dear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this we know that the last hour has come.
3 Don’t be fooled by what they say. For that day will not come until there is a great rebellion against God and the man of lawlessness is revealed—the one who brings destruction.
4 He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God.
5 Don’t you remember that I told you about all this when I was with you?
6 And you know what is holding him back, for he can be revealed only when his time comes.
7 For this lawlessness is already at work secretly, and it will remain secret until the one who is holding it back steps out of the way.
8 Then the man of lawlessness will be revealed, but the Lord Jesus will slay him with the breath of his mouth and destroy him by the splendor of his coming.
9 This man will come to do the work of Satan with counterfeit power and signs and miracles.
10 He will use every kind of evil deception to fool those on their way to destruction, because they refuse to love and accept the truth that would save them.
11 So God will cause them to be greatly deceived, and they will believe these lies.
12 Then they will be condemned for enjoying evil rather than believing the truth.
Today the majority scholars interpret this king to be Antichrist.87 In reality a description of Antichrist should not be considered surprising in a context with Antiochus IV, for both of these oppressors of God’s people have previously been given a prominent place in Daniel’s prophecies (cf. chaps. 7–9). Thus Gabriel had now ceased to speak of Antiochus and had begun to describe the one he closely resembled (or typified), the eschatological Antichrist.
b. Antichrist (11:36–45)
b. Antichrist (11:36–45)
(1) His Character (11:36–39)
(1) His Character (11:36–39)
· Arrogant
11:36 Variations of the expression “do as he pleases” are used of God in 4:35, Persia in 8:4, Alexander the Great in 11:3, and Antiochus III in 11:16. A similar expression, “It prospered in everything it did,” was used of Antiochus IV in 8:12. Because of his personal charisma, intelligence, evil character, and political power, Antichrist will arrogantly believe that he can function sufficiently well without God.
· Athiest
The passage seems to indicate that Antichrist will be an atheist (cf. ; ), although he evidently will use religion to gain his position of power (cf. ). Baldwin declares: “So thoroughgoing is his egotism that he has no option but to be an atheist.”88
· Astonishingly Blasphemous
“Unheard-of things” is a translation of the Hebrew niplāʾôt (from pālāʾ, “be surpassing, extraordinary”; noun, peleʾ, “wonder”), which denotes “astonishing, shocking, or unbelievable things.” Antichrist will spew out shockingly blasphemous words against Christ (cf. 7:8, 11, 20, 25; ; ).
· Ignorant
The phrase “the time of wrath” is a translation of one Hebrew word, zaʿam, a term that usually denotes the wrath of God (cf. ; ; ; ),89 and that is the meaning here. God’s wrath will be poured out upon Antichrist and the whole sinful world in the last days during the tribulation period (cf. 12:1; , ; ). When that period is over, this tyrant’s activities will cease. Though Antichrist will be judged, he himself is part of God’s judgment upon the wicked (cf. ), for those who reject the truth will believe his lies and follow him to their doom (cf. ). When the evil leader has accomplished his purpose, judgment will fall upon him (cf. 7:11, 26; ; ). Even Antichrist’s activities and the tribulation are permitted by the sovereign God to accomplish his purposes.
· Contemptuous toward religion and God
11:37 This verse states that Antichrist will reject whatever religion is practiced by his ancestors. If this individual arises from the peoples of ancient Rome (which chaps. 7 and 9 indicate), his family religion probably would be some form of Christianity.90
The phrase “the one desired by women” (ḥemdat nāšîm) has been variously interpreted.91 A literal translation of the phrase would be “the desire of women” and also could be rendered as “that desired by women,” or even “the desire for women.” Mauro felt that “the one desired by women” alluded to Christ because Jewish women desired to be the mother of the Messiah,92 and the context of the verse seems to support this interpretation. On either side of the phrase are statements concerning Antichrist’s contempt for God and religion. It would not be surprising to find a reference to the rejection of the Messiah in this setting.93
This verse concludes by again emphasizing the atheistic nature of Antichrist, “Nor will he regard any god, but will exalt himself above them all” (cf. ). This deluded tyrant will even demand that the earth’s inhabitants worship him rather than their deities (cf. , ).
· Warmonger
11:38 Antichrist will not worship the gods (or “god”) of his ancestors; “instead of them [i.e., these deities; lit., “instead of him”], he will honor a god of fortresses,”94 that is, military power and might. Keil remarks: “The ‘god of fortresses’ is the personification of war, and the thought is this: he will regard no other god, but only war; the taking of fortresses he will make his god; and he will worship this god above all as the means of his gaining the world-power.”95 Leupold rightly observes that “if men will not have the true god, there must be something to which they will attach the allegiance of their heart.”96 His ancestors did not worship this god of military power (“a god unknown to his fathers”), but Antichrist will. He “will honor” this god of military power by spending lavishly (“with gold and silver, with precious stones and costly gifts”) to increase the size and strength of his army. Young asserts: “For religion he will substitute war, and war he will support with all that he has.”97 That Antichrist will engage in war is seen in vv. 40–45; 7:8, 24; and elsewhere in Scripture (e.g., ; ).
11:39 The future dictator “will attack the mightiest fortresses with the help of a foreign god.” This “foreign god” is the “god unknown to his fathers” of the previous verse, and Antichrist’s god is “foreign” in the sense that this deity was not worshiped by his ancestors. By means of his overwhelming military power (his god), Antichrist will destroy all of those who dare challenge him. The peoples of the world will be so impressed by his might that they will say: “Who is like the beast? Who can make war against him?” ().
Persons who vow allegiance to Antichrist as their king will be rewarded.98 He “will greatly honor” them, grant them leadership positions (“make them rulers over many people”), and allot them territories to rule (“distribute the land”). The “price” for such rewards includes unquestioning allegiance to Antichrist and his government but may also involve financial payoffs and political favors.
(2) His wars (11:40–45)
(2) His wars (11:40–45)
· Timing of his wars identified
11:40 The wars of Antichrist are described in vv. 40–45, and the time of this conflict is declared to be “the time of the end” (v. 40). Leupold remarks: “There is nothing in the context that would restrict the force of the word ‘end,’ and so the end of all things must be meant.”99 Moreover, this battle concludes with the destruction of Antichrist in Palestine (v. 45) followed by the resurrection of the saints (12:2). These events have not yet transpired, and therefore the “end” in view here must be the final days of the present age. “Chariots and calvary and a great fleet of ships” would be representative of their modern counterparts in this eschatological battle. Earlier in this chapter “the king of the South” represented the Egyptian leader; and “the king of the North,” the Syrian king. In this context, however, these kings must symbolize nations or confederations of nations that exist in the last days. Obviously neither present-day Egypt nor Syria qualify as world leaders of the stature of their ancient counterparts (the Ptolemaic and Seleucid Empires). North and South must be relative to Israel. It seems clear from the description of the “king of the North” that he is none other than Antichrist, but the exact identification of the “king of the South” is a matter of conjecture. If the king of the North is Antichrist, the southern nation or confederacy must have sufficient military force to challenge his power. Since the South earlier in the chapter referred to Egypt, the reference may be to a confederacy of powers led by Egypt or including Egypt.
Some maintain that “the king of the North” and Antichrist should be distinguished.100
· The extent of his control
According to this scenario, both the king of the South and the king of the North (presumably allies) will attack Antichrist on two fronts.101
There are several arguments favoring this view.102 (1) In vv. 36–39 Antichrist is simply called “the king,” not the “king of the North.” (2) Antichrist is from Rome, which is not directly north of Palestine. But Babylon was northeast of Judah; nevertheless it was spoken of as “the land of the north” (e.g., ; ) because the invasion came from that direction. (3) predicts an invasion of Israel from the north, and this invader is interpreted by some as Russia.103 (4) The northern threat in Ezekiel has some of the same allies (e.g., Libya) as the king of the North in this passage. In , however, the Libyans and Nubians are most likely conquered foes of the king of the North, not his allies (see later discussion).104
Grammatically, Wood could be justified in understanding both phrases, “will engage him” and “against him,” as referring to Antichrist. Nevertheless, Archer seems correct in stating: “It seems much simpler and more convincing, however, to take the ‘king of the North’ in this verse to be none other than the latter-day little horn, the Antichrist.”105 Moreover, earlier in this chapter (vv. 6–28) various rulers from the Seleucid line were designated as “the king of the North.” Antiochus IV Epiphanes was a Seleucid-Greek monarch (a “king of the North”) and probably should be understood as a type of the future Antichrist described in the latter portion of the chapter. It would be appropriate, therefore, to designate both the type and the antitype by the same phrase, “the king of the North.”106
Thus a southern force (“the king of the South”) will attack Antichrist (“the king of the North”), whereby Antichrist will retaliate and decisively crush his opposition (“against him,” then, refers to the king of the South). He “will invade” the “countries” of those who have attacked him and will “sweep through them like a flood.”
A pertinent question concerns the relationship between the battle depicted here and that of . Walvoord maintains that the battle in Ezekiel is different altogether from that in this passage and occurs earlier, evidently at the middle of the seventieth seven.107 Yet two separate conflicts within such a short period of time (approximately three years) on the massive scale described in and seems a virtual impossibility.
According to Whitcomb, the battles of Daniel and Ezekiel are identical and will transpire at the midpoint of the tribulation period.108 Whitcomb affirms that when Gog (the leader of the northern foe in ) is defeated, Antichrist will have “full control of the world,” and his persecutions will begin.109 Wood adds that at that time Antichrist will “be the supreme master of that part of the world and be in a position to force his will wherever he may desire.”110 Such an enormous conflict preceding the great Battle of Armageddon (at the end of the tribulation) by only three years seems out of the question. The battle described from different perspectives in and that of is best construed as occurring immediately prior to the coming of the Lord and may be referred to as the Battle of Armageddon.
11:41 Antichrist “will also invade” Israel, “the Beautiful Land” (cf. 8:9 and 11:16).111 “Edom, Moab112 and the leaders of Ammon” refers to ancient countries southeast of Palestine that today are part of modern Jordan. For some reason Jordan will escape the battle, perhaps because this nation will be an ally of Antichrist or because of its neutral position in the conflict. A simple explanation may be that this area happens not to be in the path of Antichrist’s armies.
11:42 Egypt may perhaps be equated with “the king of the South” mentioned in v. 40, but this title may refer to another modern nation or group of nations (possibly an Arab bloc led by Egypt) to the south of Palestine. Verse 44 suggests that the king of the South will be joined in his assault by other nations.
11:43 Hebrew lûb [“Libyans,” lubîm] designates the area in North Africa west of Egypt that includes modern-day Libya, and Hebrew kûš (“Nubians,” kušîm) was the name of an area roughly equivalent to modern Ethiopia and Sudan. The literal phrase “in his steps” has been taken to signify “in submission” by the NIV translators (also Montgomery) rather than to mean that these nations are allies of (marching with) the king of the North (so Whitcomb, Wood). The NIV’s interpretation seems to be correct since Antichrist’s conquests are in the forefront in vv. 40–44. Libya, Ethiopia, and Sudan will therefore be subdued by Antichrist.113 If the king of the South (Egypt) represents an Arab bloc of nations, “all the riches of Egypt” may include the oil resources of the Middle East.114
· The end of his rule
11:44 The “reports” that alarm Antichrist evidently are that new attacks have been launched against his interests from nations in the east (possibly the armies described in ; ) and the north (possibly the invasion from the north prophesied in ). Without support from powerful allies, such as Ezekiel’s northern leader, the king of the South (Arab nations) would not likely venture an attack against Antichrist. The king of the North will go out “in a great rage to destroy and annihilate [ḥāram, “devote to complete destruction”; a strong expression] many.” Furious that anyone would dare oppose his power and authority, the evil dictator will arrogantly marshal his forces against the enemy with the intent of totally obliterating them.
11:45 Antichrist will meet these attacking forces in Palestine and make his headquarters (“pitch his royal tents”) “between the seas at the beautiful holy mountain.”115 “Seas” denotes the two bodies of water on either side of Israel, the Mediterranean Sea on the west and the Dead Sea on the east. The “beautiful holy mountain” is Mount Zion, where the temple stood, rendering the mountain “beautiful” and “holy.”116 Antichrist will use the Jerusalem temple for his headquarters (cf. ; possibly ), though the brunt of the battle will be elsewhere. Daniel was here reporting that the final war will be fought in Israel, a fact set forth elsewhere in Scripture (cf. ; ; ; ). The Book of Revelation indicates more specifically that the valley of Megiddo will be the setting of this final conflict—the Battle of Armageddon (cf. ).
Finally, the career of the most evil man in history will be terminated. Earlier in the book Daniel revealed that “the little horn” will be judged when the Lord comes to set up his kingdom (7:11, 26–27); Paul said this “man of lawlessness” will be destroyed “by the splendor of his [Christ’s] coming” (); and John teaches that the “beast” will be captured and thrown into the lake of fire at Christ’s return (). This chapter closes with the pronouncement that there will be no escape (no “help” from any source) for Antichrist when the judgment of God falls upon him and his evil empire.
· Valuable lessons to be leaned:
· Valuable lessons to be leaned:
o First, the reality of the God of the Bible is demonstrated.
Campbell relates: “In the first 35 verses there are at least 135 prophecies which have been literally fulfilled and can be corroborated by a study of the history of the period.”117 Since no human being can know the future (apart from divine inspiration), there must be a God in heaven who revealed these matters.
o Second, the divine omniscience and omnipotence of the Lord is set forth.
God foretells future events and therefore must have supreme knowledge and power over history.
o Third, for those who live after the predicted events have occurred, there is the confidence that since the previous prophecies have been fulfilled, the subsequent promises of deliverance and triumph will just as assuredly come true.
o Fourth, the fulfillment of these amazing predictions evidences that the Holy Scriptures are truly a product of supernatural revelation.
Therefore this section of the Book of Daniel is not an unimportant record of historical events but a rich testimony to the believers’ glorious God and the trustworthiness of his Word.
Baldwin finds significance in the rise and fall of the many rulers set forth in chap. 11: “Yet, despite the fact that rulers become strong, suddenly they stand no longer; their kingdoms are broken, they retreat, they fall. This pattern recurs in the remainder of the chapter and emphasizes the fleeting glory achieved by conquest.”118 Keil adds that the passage demonstrates that the ungodly kingdoms of this world will not endure, trials purify the church, and the people of God will ultimately be delivered.119
o The Final Triumph and Reward of God’s People (12:1–3)
o The Final Triumph and Reward of God’s People (12:1–3)
In spite of the chapter division found in both the English and Hebrew Bibles, Daniel’s final vision continues from 11:45 through 12:3 without interruption. Archer points out that the closing verses of describe Antichrist’s military and political career, whereas his internal policy of “brutal oppression and persecution” toward God’s people is set forth in 12:1.120 Verse 1 also relates the final deliverance of the saints, followed in vv. 2–3 with an account of their glorious condition in the messianic kingdom.121
12:1 “At that time” alludes to the period just described in 11:36–45—Antichrist’s reign of terror at “the time of the end” (11:40). R. A. Anderson remarks that the verse’s “strongly eschatological character is hinted at in the use of the opening words ‘at that time,’ and their occurrence twice more in the same verse.”122 Slotki adds that chap. 12 “is generally taken by Jewish authorities to refer to the remote future which will herald the advent of the Messianic era.”123 Antichrist’s activities during this time are partially delineated in 11:36–45 but are further recounted elsewhere in Daniel (e.g., 7:8, 11, 20ff.; 9:27) and in other Scriptures (e.g., .; .).
God has assigned a powerful angel to watch over and protect Daniel’s “people.” Since “prince” speaks elsewhere of angels (cf. 10:13, 20), the designation “the great prince” may suggest that Michael is the greatest of these angels. In he is called “the archangel.”
Goldingay thinks that Michael’s activities involve a victorious court battle with another guardian angel,124 but appears to be the divine interpretation of this conflict. In that passage Michael and his angelic forces engage Satan (the dragon) and his angels in war. This warfare between Michael and Satan takes place during the three and a half years of the great tribulation period (cf. 12:7; 12:11–12; , ). As a matter of fact, the same phrase, “a time, times and half a time,” is employed in both and to designate the length of the period in which this conflict is waged.
Gabriel explained the reason this special aid from Michael will be necessary. Israel will experience “a time of distress” (ʿēt ṣārâ) unlike anything the world has ever known. Baldwin observes: “The positive assurance of help [from Michael] has first place before the announcement of unparalleled trouble.”125 “From the beginning of nations” is literally “from the being of a nation,” which may be construed to mean from the time that any nation was formed126 or from the inception of one particular nation. If one nation is intended, the reference would be to Israel, and the meaning would be that Israel had never experienced anything like this in its history. The NIV’s interpretation is best, for the language most naturally is taken to signify from the beginning of any nation, and this passage and other Scripture make clear that the wars and calamities of the last days stretch beyond the borders of Israel. Daniel was therefore predicting that at the end of the age there will be “a time of distress” unlike anything experienced in the history of the world. Michael will be needed to help deliver Israel during this trying period. Israel will also require the assistance of such a mighty angel because Antichrist will be energized by a powerful evil angel, Satan himself (cf. ; ).
In speaking of the days immediately prior to his coming, Christ refers to this horrible period: “For then there will be great distress, unequaled from the beginning of the world until now—and never to be equaled again” (). Theodotion and the LXX translate the Hebrew ṣārâ (“distress”) in with the Greek word thlipsis (or thlipseōs), the same term Christ chose when describing this dreadful time. The wording in the Matthew passage is similar to Theodotion’s rendering of , and it seems evident that Christ had the Daniel passage in mind. Jesus continued by saying, “Immediately after the distress of those days” the peoples of the earth “will see the Son of Man coming on the clouds of the sky, with power and great glory” (). Obviously the Lord took Daniel’s prophecy as a description of the last days. The Book of Revelation (chaps. 4–19) further describes this period (also ; ).
This “time of distress” is commonly labeled “the great tribulation”127 and will be the most horrible period in history for Israel128 and the whole world. According to , only one-third of the people of Israel will survive. Not only will this period involve persecution for those who oppose Antichrist, but as has informed the reader, this will be a time of great wars climaxed by Armageddon.
Yet there is good news here as well. The Jewish remnant (and all other persons) who trust in the Lord (“everyone whose name is found written in the book”) will ultimately “be delivered” from the oppression of Antichrist. Although many saints will suffer—some will even die (cf. ; )—during the tribulation, the Lord will appear and rescue the faithful. Even martyred saints will be “delivered” eternally from the “second death” (). The context is clear that this deliverance will take place at the end of the tribulation; Scripture elsewhere relates that believers in Israel will be rescued at this time (e.g., ). The tribulation will be dreadful, but one purpose of it will be to bring the Jewish people to an attitude where they will receive Jesus as their Messiah. This it will accomplish (cf. ; ). Of course, multitudes of people throughout the earth also will see their need for Christ and turn to him for salvation during this period (cf. ).
The “book” is a common figure of speech in the Scriptures and alludes to the “book of life” in which the names of all saints are written (cf. ; ; ; ; ; ). Evidently this figure comes from the practice of keeping a record of all the citizens of a town. Those whose names were listed enjoyed the blessings of community membership, whereas the names of those who were excommunicated from fellowship were blotted out. All (Jews or Gentiles) who have trusted Jesus Christ as their Savior and Lord have their names written in the book of life. Goldingay designates this as “the citizen list of the true Jerusalem.”129 John the apostle related the sad fate of those at the final judgment whose names are not found recorded in this book, “If anyone’s name was not found written in the book of life, he was thrown into the lake of fire” ().
12:2 In this verse is one of the most astounding and blessed truths in Scripture—the resurrection. After the “time of distress” described in the previous verses, “multitudes” (rabbîm) will be raised from the grave.130
The resurrected ones are called those “who sleep in the dust of the earth.” “Sleep” is a figure of speech used frequently in the Bible to designate physical death (cf. ; ; ; ), and this “sleep” refers to physical death only. When the spirit of the believer leaves the body, there is no intermediate state; rather, the spirit goes directly into the presence of the Lord (cf. ; ). Likewise, when the spirit of an unbeliever departs, it goes immediately to a place of conscious torment (cf. .). lends no support to the theories of some groups that persons who die are annihilated or experience “soul sleep.” Baldwin seems correct in stating: “The reason for using ‘sleep’ here as a metaphor for ‘die’ is that sleep is a temporary state from which we normally awake, and so the reader is prepared for the thought of resurrection.”131
Although the spirit of the believer does not sleep, the body is placed in a grave (“the dust of the earth”; cf. ) and becomes inactive (sleeps) until the Lord raises it, glorifies it, and reunites it with the spirit (cf. ). Deceased unbelievers also will be resurrected and spend eternity in bodily form according to this verse (cf. ). The resurrection of the body is compared here to a person waking (“will awake”; LXX, anastēsontai, “will rise up”) from sleep.
Two groups of resurrected persons with drastically different futures are represented in this verse (cf. ). Believers will rise to enjoy “everlasting life” in their new bodies and will reign with Christ (cf. ). The phrase ḥayyê ʿôlām (“everlasting life”) appears here for the first time in the Old Testament. Its Greek counterpart (zōēn aiōnion, cf. the LXX, Theodotion) occurs in the New Testament (e.g., ) and “in apocalyptic and Christian literature (1 Enoch 15:4; ), in the Targums and other Jewish writings.”132 Daniel relates that there will be “multitudes” of resurrected believers, although this does not necessarily mean that they will be the majority of the human race. As a matter of fact, Jesus seemed to indicate that such would not be the case (cf. ). Still, one may expect to find millions upon millions of fellow believers in heaven (cf. ). The great host mentioned would include saints as well as angels.
On the other hand, unbelievers will face “shame” and “contempt.” “Shame” is a translation of the Hebrew term ḥărāpôt, which Keil rightly designates a plural “of intensive fullness”133—great shame. The wicked will be ashamed and disgraced as they stand before the Lord and realize the gravity of their sin, particularly the sin of rejecting God’s loving Messiah. Hebrew dērāʾôn (“contempt”) refers to “an object of aversion” or “abhorrence.” In , the only other instance of this word in the Old Testament, it also concerns the eternal state: “And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome [dērāʾôn] to all mankind.” Isaiah’s use of the term appears to explain the significance of the expression in . So shocking will be the fate of the lost that onlookers must turn their faces away in horror (or disgust). This “contempt” will be “everlasting,” that is, it will endure for eternity.134 Jeffery appears correct in stating, “These words say nothing of the actual punishment of the wicked but suggest it.”135
God, of course, delights in judging no one (cf. , ; ). Christ came to earth and died on the cross so that all might be forgiven and receive everlasting life. But people have a choice. Each individual decides his or her destiny by accepting Christ or rejecting him.
The fate of both groups is “everlasting.”136 Daniel therefore was setting forth the doctrines of “eternal life” and “eternal punishment.” According to this text, all persons (believers and unbelievers) will enter the eternal state in bodily form. Heaton also recognizes “that already, as in the fourth Gospel, eternal life [for the believer] is qualitatively as well as quantitatively different.”137
is generally considered to contain “the most explicit reference in the OT to the resurrection of the individual,”138 but other Old Testament passages teach this as well (cf. ; ; ).139
At first glance one might receive the false impression that the resurrection of the righteous and the wicked will occur simultaneously. Young argues that the passage implies a general resurrection,140 but this is impossible in light of other Scripture, particularly the parallel passage of , which distinguishes the first resurrection of the saints who are raised immediately after the tribulation period (the same group described here) and the second resurrection of the wicked occurring a thousand years later. As is the case with other Old Testament prophecies (e.g., ), future events separated by many years are telescoped together with later revelation clarifying the time difference.
Baldwin justifiably contends that sometimes Hebrew rabbîm (“multitudes”) may have the force of “all,”141 even though the word may also mean “multitudes” (NIV) or “many” (KJV). In the first case the expression would speak of the fact that “all” will be resurrected. All persons will indeed be raised, even though there will a period of time separating the resurrection of saints and unbelievers. The NIV’s “multitudes” would emphasize the great number who will rise from the grave. The verse also has been interpreted to mean that at this time “many,” but not all, will be resurrected. Walvoord remarks that this would harmonize with pretribulationism, which espouses that many believers will be resurrected before the tribulation while others will be raised at the end of the tribulation, the time in view here.142 The NIV’s interpretation probably is best.
12:3 In the messianic age believers (“those who are [spiritually] wise” and “those who lead many [lit., “the many”] to righteousness”)143 “will shine like the brightness of the heavens [rāqîʿa, “expanse,” i.e., the sky]” and “like the stars for ever and ever.” Both parts of this verse contain parallel ideas.
“Those who are wise” (or “those who make others wise,” cf. 11:33) includes the resurrected saints of 12:2. Being in parallel with “those who lead many to righteousness,” these are believers generally who are spiritually wise themselves and make others wise through their life and witness. This wisdom includes the recognition of the truth of God and willingness to act upon it. Such persons will become the spiritual children of God and rise to take part in the coming kingdom.
Through words and deeds God’s children lead others to understand the call of the sovereign Lord upon their lives, a call that involves a life of holiness since God is holy. This is not a special class of saints, but as Baldwin observes, “Those who lead others to righteousness, then, are those who demonstrate their faith and encourage others to faith, and this the humblest believer can do.”144
The saints are described as shining like “the brightness of the heavens,” synonymous with “the stars” (cf. 8:10, where stars are also used as a figure for the saints) mentioned in the second half of the verse. Christ, evidently with this passage in mind, declared that at the end of the age “the righteous will shine like the sun in the kingdom of their Father” (). Just as stars display their beauty and glory in the sky, a bright (glorious) future and a great reward145 (which includes God’s blessings and great honor) awaits those who were wise enough to comprehend and obey spiritual truth and who led others to repent of their sins and live a righteous life. This blessed and glorious state will continue “for ever and ever” (lĕʿôlām wāʿed). In this present world many times believers are persecuted, misunderstood, misrepresented, suffer economically because of their spiritual priorities, and are overlooked by the world. Yet someday things will be different. The decision to follow Christ and put his kingdom first will be rewarded. Some persons ask, “Is serving Christ worth it?” (cf. ). God’s answer is a resounding, “Yes!” (cf. ).
In summary, a number of truths concerning the resurrection are set forth in this passage. First, it is a bodily resurrection. The body is brought out of the grave and infused with new life. Second, this new body is immortal. Third, even unbelievers will spend eternity in bodily form. Fourth, the resurrected saints receive great honor and great reward, whereas the opposite is true for unbelievers.
B- Trust in God is means ceasing to worry.
B- Trust in God is means ceasing to worry.
4 But you, Daniel, keep this prophecy a secret; seal up the book until the time of the end, when many will rush here and there, and knowledge will increase.”
5 Then I, Daniel, looked and saw two others standing on opposite banks of the river.
6 One of them asked the man dressed in linen, who was now standing above the river, “How long will it be until these shocking events are over?”
7 The man dressed in linen, who was standing above the river, raised both his hands toward heaven and took a solemn oath by the One who lives forever, saying, “It will go on for a time, times, and half a time. When the shattering of the holy people has finally come to an end, all these things will have happened.”
8 I heard what he said, but I did not understand what he meant. So I asked, “How will all this finally end, my lord?”
9 But he said, “Go now, Daniel, for what I have said is kept secret and sealed until the time of the end.
10 Many will be purified, cleansed, and refined by these trials. But the wicked will continue in their wickedness, and none of them will understand. Only those who are wise will know what it means.
11 “From the time the daily sacrifice is stopped and the sacrilegious object that causes desecration is set up to be worshiped, there will be 1,290 days.
12 And blessed are those who wait and remain until the end of the 1,335 days!
13 “As for you, go your way until the end. You will rest, and then at the end of the days, you will rise again to receive the inheritance set aside for you.”
1. Final Instructions to Daniel (12:4–13)
1. Final Instructions to Daniel (12:4–13)
With 12:3 the vision proper ends. The remainder of the book contains the admonition to preserve the prophecy, information concerning the duration of history’s final phase, and various personal remarks and promises to Daniel.
o Instructions to Preserve the Message (12:4)
o Instructions to Preserve the Message (12:4)
4 But you, Daniel, keep this prophecy a secret; seal up the book until the time of the end, when many will rush here and there, and knowledge will increase.”
12:4 “Close up [sĕtōm] and seal [ḥātām] the words of the scroll” (cf. 12:9) is made up of two synonymous clauses, “close up the words” and “seal the scroll.” As in 8:26 this admonition concerned the preservation of the document, not its being kept “secret” (NRSV).
In the ancient Near East the custom was to “seal” an important document by impressing upon it the identifying marks of the parties involved and the recording scribe. A sealed text was not to be tampered with or changed. Then the original document was duplicated and placed (“closed up”) in a safe place where it could be preserved.
An excellent illustration of this process is recorded in the Book of Jeremiah: “So I [Jeremiah] bought the field at Anathoth from my cousin Hanamel and weighed out for him seventeen shekels of silver. I signed and sealed (hātām) the deed, had it witnessed, and weighed out the silver on the scales. I took the deed of purchase—the sealed copy containing the terms and conditions, as well as the unsealed copy—and I gave this deed to Baruch son of Neriah [the scribe]” (). The sealing of Jeremiah’s property deed was not done to “hide” the contents or to keep them “secret” but to preserve the document. As a matter of fact, Jeremiah performed this transaction in the presence of his cousin “and of the witnesses who had signed the deed and of all the Jews sitting in the courtyard of the guard” (). There also was an “unsealed copy” of the deed that presumably was open for inspection.
Gabriel therefore was instructing Daniel to preserve “the words of the scroll,” not merely this final vision146 but the whole book147 for those who will live at “the time of the end” when the message will be needed. This future generation will undergo the horrors of the tribulation (“time of distress”) and will need the precious promises contained in the Book of Daniel—that God will be victorious over the kingdoms of this world and that the suffering will last for only a brief time—to sustain them.
An increase in travel toward the end of the age is not the idea of the phrase “will go here and there.” In a number of Old Testament passages (e.g., ; ; ; ), Hebrew yĕšōṭĕṭû denotes “to go here and there” in search of a person or thing, and that is the meaning here. An “intense” searching seems indicated by the verb form. The purpose of this search will be “to increase knowledge.”148
Yet Gabriel was not predicting a mere surge in scientific “knowledge,” and so forth, in the last days. The article appears with “knowledge” (lit., “the knowledge”), showing that a particular kind of “knowledge” was intended, that is, when and how Daniel’s message is to be fulfilled. As the time of fulfillment draws nearer, the “wise” will seek to comprehend these prophecies more precisely, and God will grant understanding (“knowledge”) to them.
o Duration of the “Time of Distress” (12:5–7)
o Duration of the “Time of Distress” (12:5–7)
5 Then I, Daniel, looked and saw two others standing on opposite banks of the river.
6 One of them asked the man dressed in linen, who was now standing above the river, “How long will it be until these shocking events are over?”
7 The man dressed in linen, who was standing above the river, raised both his hands toward heaven and took a solemn oath by the One who lives forever, saying, “It will go on for a time, times, and half a time. When the shattering of the holy people has finally come to an end, all these things will have happened.”
12:5 Now the prophecy is rapidly moving to a close, and Collins rightly points out that 12:5–13 “serves as a conclusion to the whole book as well as to chs. 10–12.”149 Two angels, standing on opposite banks of the Tigris River (cf. 10:4), suddenly appeared to Daniel. Porteous suggests that these two angels serve as witnesses (cf. ) to the oath that the man in linen will subsequently take,150 but Leupold remarks that the demand of the law for two or more witnesses “deals only with criminal charges, not with substantiating all and every sort of statement.”151 Keil also observes that “in ch. 8:13f. two angels appear along with him whose voice came from the Ulai (ch. 8:16), without any oath being there given.”152 Moreover, considering that the person who takes the oath is Christ himself (discussion at 10:5–6), such an attestation would be unnecessary.
12:6 The speaker, who is introduced in Hebrew only by “and he said” could be one of the two angels standing by the river (so NIV, NASB) or more likely the interpreting angel (Gabriel), since he has been the spokesman throughout the vision.
Gabriel now addresses a question to “the man clothed in linen.” The fact that knowledge is requested from the man in white suggests his superiority over the angels, and Whitcomb thinks his position “above the waters of the river” indicates “his supernatural authority and power.”154 The question is not, How long will it be before these things take place? but How long will they continue when they begin to occur? Such an understanding is confirmed by the reply given in the next verse. In 8:13 the exact Hebrew phrase translated “how long?” is also employed to describe the duration of a predicted crisis.
“Astonishing things” (pĕlāʾôt “wonders”) will occur during this period. These include the evil career of the Antichrist, the great war, and the “time of distress”—all the events that consummate the vision. In 11:36 the related term niplāʾôt, a verbal form from the same root as pĕlāʾôt, “astonishing things,” is employed of the “unheard-of” blasphemies spoken by the Antichrist.
The angel’s question indicates that he was curious about these future events. It is interesting to observe there are things that even angels do not know but desire to learn (cf. ). Certainly interest in future things is natural on the part of human beings.
12:7 Daniel heard “the man clothed in linen” (Christ) as he responded to the angel’s question. Raising the hand in an oath was the customary practice (cf. ; ; ), but raising both hands and swearing to keep the oath in the name of the eternal God (cf. ) gives the greatest possible assurance that the words spoken are true.
The phrase “a time, times and half a time” reveals the duration of the period (discussed earlier at 7:25; also 4:16, 25, 32). Lacocque states: “As in 7:25, the tribulation will last three and a half years, the time corresponding to the second half of the week mentioned in 9:27, or 1,260 days (if each month has 30 days).”155 Thus the sovereign Lord of the universe is promising directly and emphatically that the Antichrist’s horrors (the “time of distress” of 12:1) perpetrated upon God’s people and the whole world will last but a brief time—three and a half years. Saints of the tribulation period may count on the verity of this pledge.
During these three and one-half years, “the power of the holy people” will be “finally [probably better, “completely”] broken [or “shattered”].” The “holy people” in this context is a specific reference to Israel; therefore their “power” being “broken” signifies that the nation will be utterly defeated by their enemies. That the Jewish state will be attacked by many nations and crushed by them is taught elsewhere in Scripture (e.g., ). A breakdown in Israel’s resistance to God (and his Messiah) may also be implied here. When in desperate straits, the Jewish people will cry out to God for help, repent of their sins, and receive Jesus as their Messiah (cf. ). At that time the Lord will return to rule the earth, and the tribulation will end (“all these things will be completed”). Zechariah describes Israel’s deliverance (cf. 14:3–11).
o Daniel’s Question and the Reply (12:8–13)
o Daniel’s Question and the Reply (12:8–13)
8 I heard what he said, but I did not understand what he meant. So I asked, “How will all this finally end, my lord?”
9 But he said, “Go now, Daniel, for what I have said is kept secret and sealed until the time of the end.
10 Many will be purified, cleansed, and refined by these trials. But the wicked will continue in their wickedness, and none of them will understand. Only those who are wise will know what it means.
11 “From the time the daily sacrifice is stopped and the sacrilegious object that causes desecration is set up to be worshiped, there will be 1,290 days.
12 And blessed are those who wait and remain until the end of the 1,335 days!
13 “As for you, go your way until the end. You will rest, and then at the end of the days, you will rise again to receive the inheritance set aside for you.”
12:8 There was much that Daniel still “did not understand” about the vision. He “asked” for further information either from Gabriel or more likely from “the man clothed in linen” (Christ) who had just spoken. Whitcomb thinks that the question specifically concerns Israel’s fate,156 but probably “all this” (lit., “these things”)157 includes the whole range of end-time events the angel had revealed to Daniel in this vision—the Antichrist’s activities, the tribulation, as well as Israel’s persecution and deliverance. The question concerning “the outcome of all this” may mean, What would happen at the end of these things? or, possibly, How would these things be brought to an end?
12:9 Gabriel (or Christ) tactfully replied, “Go your way, Daniel” (lit., “Go, Daniel”). This is not a rebuke (additional information is provided in vv. 11–12) but simply indicates that the prophet should go on about his life and not be concerned about his lack of knowledge because the vision related to the far distant future. Yet Daniel was assured that these prophecies would be preserved (“closed up and sealed”; cf. v. 4) for those who will need them, that is, the persons who live at “the time of the end.” Then “knowledge” concerning the vision will be given to the saints (cf. v. 4). As the end approaches, the messages of Daniel (and other prophecies of the last days) will become increasingly clearer to believers.
12:10 Young takes v. 10 as a general description of the trials that affect God’s people throughout history,158 and it is true that afflictions have always tended to make believers more holy (cf. 11:35, where the same terms are used of Antiochus’s persecution; cf. also ). The context of this passage, however, is eschatological. Consequently the time when “many will be purified, made spotless and refined”159 is the tribulation period of the last days. That many people undergoing the horrors of the tribulation incredibly will still refuse to repent and be saved is repeated several times in the Book of Revelation (9:20–21; 16:9, 11). Even the chaos and calamities of the last days will not bring some persons to recognize their need for God.
Wicked persons will continue in their sin till the end, never discerning the signs of the times or the spiritual truths God has revealed. There seems to be little room here for the prospect held out by some that the world will turn to the Christian gospel and thereby bring in the kingdom of God upon the earth (postmillennialism). According to Daniel’s prophecies, wickedness will not decrease in the last days but will escalate to a grand scale under the Antichrist.
12:11 Verse 11 provides further details concerning history’s final events. The “time of distress”—the great tribulation—will begin when the Antichrist abolishes worship (cf. 9:27) and sets up “the abomination that causes desolation”160 in the Jerusalem temple. Jesus spoke of this “abomination” () and indicated that it would be placed in the “holy place” (temple) immediately before his return. Antiochus IV also erected an “abomination that causes desolation” (cf. 11:31), which was an altar or statue of Zeus. The exact nature of the Antichrist’s “abomination” is unclear,161 but its presence in the temple will cause believers to cease worshiping there and thus render the temple desolate, that is, empty of worshipers.
In 12:6–7 Daniel had already revealed that the great tribulation will last for three and one-half years (approximately 1,260 days in round numbers, figuring thirty days per month). Here the figure 1,290 days is introduced. What then is the purpose of the extra thirty days? The text simply states that 1,290 days will transpire from the time the Antichrist begins his persecution until some unspecified event thirty days after the tribulation ends. Baldwin takes the numbers symbolically to emphasize that the saints should persevere “to the end.”162 Archer believes that the three and one-half years is an approximate number, and the 1,290 days is the more exact figure for the length of Antichrist’s persecution in the great tribulation.163 Certainty is not possible, but Wood is most likely correct in proposing that the extra days will be the time in which the nations are judged by the Lord immediately following his return (cf. ).164
12:12 Another puzzling number is introduced in v. 12. “Blessed [ʾašrê, “very happy”; cf. ] is the one who waits for [or “longs for”] and reaches the end of the 1,335 days.” Now an additional forty-five days has been appended to the 1,290 days, and those who endure to this time will experience great joy (“blessed”). Again the question is, What will happen at the end of this 1,335-day period? The tribulation is over; as a matter of fact, 1,335 days would be seventy-five days after the tribulation ends. Once more dogmatism is not proper, but it has been reasonably suggested that this date is the official inauguration of the thousand-year reign of Christ on the earth.165 Wood thinks that the extra forty-five days are needed to set up the millennial government.166 Archer explains that these saints are called “blessed” because “they are about to become citizens of the most wonderful society governed by the most wonderful ruler in all human history—the millennial kingdom of our Lord Jesus Christ!”167
12:13 God had revealed many wonderful truths to Daniel over the years, but v. 13 implies that no more revelations would be granted him. The prophet was now a very old man, and he was instructed to cease being anxious about these matters and be satisfied with what he had been told for as long as he lived (“go your way till the end”).168 Daniel would die (probably soon after this vision) and “rest” from the labors of this life (and his body would rest in the grave; cf. ), but “at the end of the days” he “will rise” (lit., “will stand,” be resurrected) and “receive” his “allotted inheritance.” The promise of the resurrection set forth in 12:2 is now specifically applied to Daniel.
“At the end of the days”169 refers to the end of this present age. The prophet was not to be concerned, for he would be resurrected and receive an “allotted inheritance”—a great reward and a part in the kingdom of God (predicted in Daniel’s own prophecies) that will someday come upon the earth and then continue into the eternal state. Keil has aptly commented: “Well shall it be for us if in the end of our days we too are able to depart hence with such consolation of hope!”170 This “consolation of hope” belongs to all who have received Jesus Christ as Lord and Savior. May every person who reads these words be part of that great host of the redeemed who “will shine like the brightness of the heavens” and “like the stars for ever and ever!”
Miller, Stephen R. Daniel. Vol. 18. The New American Commentary. Nashville: Broadman & Holman Publishers, 1994.
This is the beginning of the things that Daniel was told to understand in the vision. Some believe this was actually Cyrus, instead of Darius. For our study here, it makes no difference who was the king. We are looking at the spiritual side of these lessons, not the technical.
The messenger of 10:10 continues to speak of assisting Michael, even as Michael had strengthened him (in the battle with demons in 10:21), confirming Darius in his purpose of kindness to Israel in decreeing their return.
I- GOD’S KNOWLEDGE OF THE FUTURE HELPS ME TO CONFIDENTLY TRUST HIM. ()
I- GOD’S KNOWLEDGE OF THE FUTURE HELPS ME TO CONFIDENTLY TRUST HIM. ()
A- God knows what “time” holds because it is all “present with Him.
Verses 2-45: (As in 8:3-26), this prophecy sweeps all the way from the history of spiritual conflict in Israel (11:2-35), to the tribulation (verses 36-42), when Michael aids in fully delivering Israel (12:1). The detail of this history is so minute and accurate so confirmed by history, that unbelieving critics have, without evidence, insisted that it was actually written 400 years later than Daniel, after it had happened which would have made the prophet a deceiver. The prophecy actually looks ahead from Daniel to the final Antichrist.
The section (of 2-35), unfolds the near fulfillment of the Persian kingdom and the reign of Greece through Antiochus Epiphanes.
2 “Now then, I will reveal the truth to you. Three more Persian kings will reign, to be succeeded by a fourth, far richer than the others. He will use his wealth to stir up everyone to fight against the kingdom of Greece.
These Persian kings are speaking of those who reigned after Babylon was taken by Cyrus. Those were Cambyses (530-522 B.C.); Pseudo-Smerdis (522 B.C.); and Darius I Hystaspes (522-486 B.C.).
The fourth is Xerxes I, called Ahasuerus in Esther (486-465 B.C.). Kings after Xerxes are not included, probably because Xerxes’ failed military campaign against the Greeks (481-479 B.C.). sounded the beginning of the end for Persia, which finally fell (331 B.C.), to Alexander the Great.
3 “Then a mighty king will rise to power who will rule with great authority and accomplish everything he sets out to do.
This is speaking of Alexander the Great of Greece. Alexander the Great destroyed the armies of Persia. He was powerful in his rule. Many thought he might rule the world.
4 But at the height of his power, his kingdom will be broken apart and divided into four parts. It will not be ruled by the king’s descendants, nor will the kingdom hold the authority it once had. For his empire will be uprooted and given to others.
There is no evidence that Alexander sought intimacy with women outside of marriage, however he did marry three times: to Roxana of Bactria, Stateira, and Parysatis, daughter of Ochus. He fathered at least one child, Alexander IV of Macedon, born by Roxana shortly after his death in 323 BC.
After the death of Alexander (in 323 B.C.), four generals who were not of his posterity took sectors of his wide empire.
Even this great kingdom, falls to the Roman Empire.
The king of the South is Egypt. One of the princes under the king rises to overthrow the king. The king of the North (Aram or Syria), receive emphasis (in verse 5 and after). As time moved on other leaders ruled, crossing and re-crossing Palestine.
5 “The king of the south will increase in power, but one of his own officials will become more powerful than he and will rule his kingdom with great strength.
King of the South represents the Ptolemies, the leaders of Egypt, contrasted often (in verse 5), with the king of the North, the Seleucids leaders of Syria (verse 6). South and North are in relation to Palestine, for which the angel Gabriel, speaking in the passage, is so concerned. (Verses 5 – 20), cover almost 200 years of wars between these bordering powers.
6 “Some years later an alliance will be formed between the king of the north and the king of the south. The daughter of the king of the south will be given in marriage to the king of the north to secure the alliance, but she will lose her influence over him, and so will her father. She will be abandoned along with her supporters.
The king of Egypt shall enter into the kingdom of the north to make an agreement. It appears, a daughter tries to marry, to help the agreement to be signed. She is not accepted, and neither is the agreement signed. The expedition is a failure.
Berenice, daughter of Egypt’s Ptolemy II Philadelphus (285-246 B.C.), married Syria’s King Antiochus II Theos (261-246 B.C.). The latter part of the verse refers to the political advantage they hoped the alliance would produce. Antiochus divorced his wife to marry Berenice. Later that divorced wife murdered Berenice, her baby son, and even Antiochus by poisoning him. Thus she brought her own son, Seleucus II Callinicus, to the throne.
7 But when one of her relatives becomes king of the south, he will raise an army and enter the fortress of the king of the north and defeat him.
The murdered Berenice’s brother stood in his father’s place. His name was Ptolemy III Euergetes of Egypt (246-222 B.C.), and in reverse he conquered Syria, sacking their great treasure (verse 8).
8 When he returns to Egypt, he will carry back their idols with him, along with priceless articles of gold and silver. For some years afterward he will leave the king of the north alone.
This is speaking of Egypt prevailing over Syria. The precious things shall be carried as bounty back to Egypt.
9 “Later the king of the north will invade the realm of the king of the south but will soon return to his own land.
Syria’s Callinicus attacked Egypt (in 240 B.C.), but retreated, soundly beaten.
10 However, the sons of the king of the north will assemble a mighty army that will advance like a flood and carry the battle as far as the enemy’s fortress.
Seleucus’ sons (successors), kept up war against Egypt, as described (in verses 11-35).
11 “Then, in a rage, the king of the south will rally against the vast forces assembled by the king of the north and will defeat them.
The word "choler" means bitter. His bitterness caused the king of Egypt to come against the king of Syria.
The army, spoken of as a multitude, was about 75,000. The multitude falls into enemy hands. They were defeated here. Ptolemy IV Philopator (222-203 B.C.), devastated the Syrian army under Antiochus III the Great (223-187 B.C.). Egypt’s advantage would be brief (verse 12).
12 After the enemy army is swept away, the king of the south will be filled with pride and will execute many thousands of his enemies. But his success will be short lived.
Even though the multitude was captured, their captor is not strengthened. Great numbers do not make a great army. Great leadership and great causes, make a great army.
Gideon's army of 300 caused the multitude (so many they were like grasshoppers), of Amalekites and Midianites to flee.
The size of an army is not important. God's blessing on that army is what is important.
13 “A few years later the king of the north will return with a fully equipped army far greater than before.
A king of Syria shall rise up and attack Egypt. This king will be very rich.
Thirteen years later Antiochus returned with a great army, and in a series of strikes against Egypt brought Palestine (the Beautiful Land), into his control as far South as Gaza.
14 At that time there will be a general uprising against the king of the south. Violent men among your own people will join them in fulfillment of this vision, but they will not succeed.
Violent Jews wanted Judean independence from Egypt, but failed in their revolt.
This happens almost as if it were to fulfill the prophecy.
15 Then the king of the north will come and lay siege to a fortified city and capture it. The best troops of the south will not be able to stand in the face of the onslaught.
The king of the north is Syria. It appears from this they come against Israel, as well as against Egypt. Egypt or Israel will not be able to withstand.
As we read in Ezekiel, a mount is a mountain of dirt. Which is built up and pushed up against the walls, thus allowing soldiers to breach the top by simply walking up the mount and onto the top.
16 “The king of the north will march onward unopposed; none will be able to stop him. He will pause in the glorious land of Israel, intent on destroying it.
The glorious land is speaking of the land of Israel. The land of Israel is consumed, as well as Egypt being attacked.
This speaks of Antiochus III the Great who took lasting dominion over Israel.
The land of Israel is consumed, as well as Egypt being attacked.
17 He will make plans to come with the might of his entire kingdom and will form an alliance with the king of the south. He will give him a daughter in marriage in order to overthrow the kingdom from within, but his plan will fail.
Antiochus gathered all his forces together for the conquest of Egypt. When he realized the power of Rome, he tried to make a treaty with Ptolemy. He gave Cleopatra to him to wife, to help in the treaty. He thought she would act as a spy for him in the kingdom, but this did not happen.
Cleopatra was true to her husband, instead of spying for her father. She, along with her husband, even sent congratulations to Rome, when they overthrew her father's army.
18 “After this, he will turn his attention to the coastland and conquer many cities. But a commander from another land will put an end to his insolence and cause him to retreat in shame.
Antiochus took advantage of the defeat of Phillip of Macedon by the Romans, and he took the islands of the archipelago. He had set his sights to conquer Greece, along the Mediterranean coastlands. But this brought him into conflict with Rome, so that a Roman, Lucius Scipio Asiaticus, repaid the Syrian aggression against Roman rights in the area with a resounding defeat.
19 He will take refuge in his own fortresses but will stumble and fall and be seen no more.
Antiochus returned from defeat to his own land compelled by Rome to relinquish all his territory west of the Taurus and to repay the costs of war. He was likely killed by defenders of a Persian temple he tried to plunder at night in Elymais (to get money to pay reparations required by Rome).
20 “His successor will send out a tax collector to maintain the royal splendor. But after a very brief reign, he will die, though not from anger or in battle.
Rome required Seleucus IV Philopator to render tribute. The Romans put heavy payment requirements on all those they controlled. The Syrian set out to tax his subjects heavily to raise the tribute. Soon, he died after being poisoned.
21 “The next to come to power will be a despicable man who is not in line for royal succession. He will slip in when least expected and take over the kingdom by flattery and intrigue.
(In verses 21-35), the cruelest king of the North was Seleucid, the Syrian persecutor of Israel named Antiochus IV Epiphanes. He came to the throne when his brother Seleucus was murdered and a son of the dead king who might succeed him, Demetrius I Soter, was held hostage in Rome. In the vacuum, Antiochus seized power in Syria.
22 Before him great armies will be swept away, including a covenant prince.
The prince that had made covenant was on the side of this one, who took over without a fight. Egypt’s armies were swept away by Antiochus’ invading forces as by a flood.
23 With deceitful promises, he will make various alliances. He will become strong despite having only a handful of followers.
This has to do with Epiphanes receiving the throne. This has nothing to do with power, but is trickery in action. It appears he made an agreement and then did not keep his bargain.
Antiochus developed an alliance with Ptolemy VI Euergetes II (distinct from the leader in verse 7). By this alliance, Antiochus deceitfully plotted to gain greater power in Egypt. With a “small force,” he conquered Memphis and the rest of Egypt all the way to Alexandria.
24 Without warning he will enter the richest areas of the land. Then he will distribute among his followers the plunder and wealth of the rich—something his predecessors had never done. He will plot the overthrow of strongholds, but this will last for only a short while.
Antiochus, under the guise of friendship, plundered the richest Egyptian places he could strike. To gain support, he gave lavish gifts, possibly battle spoils.
“His devices against the strong hold”: He formed a scheme to take over Egypt.
Daniel Chapter 11 Continued
25 “Then he will stir up his courage and raise a great army against the king of the south. The king of the south will go to battle with a mighty army, but to no avail, for there will be plots against him.
The king of the south is speaking of the king of Egypt. The leader of the war against Egypt, here, is Epiphanes (Antiochus). In this battle, they advance as far as Memphis.
Antiochus attacked Philometer, who had become an enemy. The latter fell due to treachery by trusted supporters (verse 26a), and became Antiochus’ captive.
26 His own household will cause his downfall. His army will be swept away, and many will be killed.
Betraying counselors whom Philometer fed, led him to attack Syria to secure his defeat and death for him and his men.
It seemed that treachery within their own ranks caused their great defeat. Ptolemy Philometer was taken prisoner by his uncle, and his brother took over the reign.
27 Seeking nothing but each other’s harm, these kings will plot against each other at the conference table, attempting to deceive each other. But it will make no difference, for the end will come at the appointed time.
It appears the two kings mentioned here dine at the same table. They both lie to each other. They, both, will soon face the Romans. They were unsuccessful with all their lies.
28 “The king of the north will then return home with great riches. On the way he will set himself against the people of the holy covenant, doing much damage before continuing his journey.
It was Epiphanes that plundered the temple, and carried the treasures home.
29 “Then at the appointed time he will once again invade the south, but this time the result will be different.
It appears as if Ptolemy and his brother have settled their differences this time, and the Syrians find a different situation than they expected.
30 For warships from western coastlands will scare him off, and he will withdraw and return home. But he will vent his anger against the people of the holy covenant and reward those who forsake the covenant.
This has suddenly mentioned the Romans. They are opposed to Epiphanes going any further into Egypt. Rome has, at this time, become very powerful, and the Syrians listen to them and go no further into Egypt.
About this time, there was a systematic attempt to destroy the Jews and Judaism. They all believed if they could destroy the religion of the Jews, they could completely take them over.
31 “His army will take over the Temple fortress, pollute the sanctuary, put a stop to the daily sacrifices, and set up the sacrilegious object that causes desecration.
This was an attempt to stop the worship of God. They would immediately stop the daily sacrificing and worshipping of the One True God. Antiochus had forbidden daily sacrifices.
They probably erected an altar of Jupiter, in the place where the daily sacrifices had previously been made.
32 He will flatter and win over those who have violated the covenant. But the people who know their God will be strong and will resist him.
The people of God shall become even stronger, because of this persecution. Some of the priests had been influenced wrongly by the flatteries.
33 “Wise leaders will give instruction to many, but these teachers will die by fire and sword, or they will be jailed and robbed.
Those who truly knew God instructed others one on one. Even their great faith did not save them from being killed by the sword. Those the sword did not get, the fire did.
34 During these persecutions, little help will arrive, and many who join them will not be sincere.
Even those who had been influenced by the flattery helped those who were fallen. The things that happened immediately, prior to the coming of Messiah, are actually a shadow of things in the end time.
We might say that Epiphanes was a type of the little horn (antichrist).
35 And some of the wise will fall victim to persecution. In this way, they will be refined and cleansed and made pure until the time of the end, for the appointed time is still to come.
This has jumped to the time of the end. Those who are tried here, are speaking of the Christians. "White" indicates righteousness.
II- GOD’S ASSURANCES OF HIS ULTIMATE VICTORY PROVIDE CERTAINTY IN UNCERTAIN TIMES. ()
II- GOD’S ASSURANCES OF HIS ULTIMATE VICTORY PROVIDE CERTAINTY IN UNCERTAIN TIMES. ()
7 These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world.
In this life, we have tribulation, as we read in the next verse.
22 where they strengthened the believers. They encouraged them to continue in the faith, reminding them that we must suffer many hardships to enter the Kingdom of God.
The word "purge" means examine, select, or cleanse. It, also, means to make pure. Jesus is coming back for a bride (church), that is without spot or wrinkle. Our prayer should be, "Oh Lord, purge me and make me white as snow".
36 “The king will do as he pleases, exalting himself and claiming to be greater than every god, even blaspheming the God of gods. He will succeed, but only until the time of wrath is completed. For what has been determined will surely take place.
This is speaking of that evil ruler, we call the antichrist. He will obtain power for a very short 7 years. He will proclaim himself god, and demand all to bow down and worship him. He is in rebellion against God and all of God's followers.
God determines all things. God allows him to do all of this for a short period. It is part of God's plan. The great tribulation is divided into two 3-1/2 year periods. The first 3-1/2 years are tribulation, and the last 3-1/2 years are the great tribulation, and are spoken of as the wrath of God.
Christians are saved from the wrath.
37 He will have no respect for the gods of his ancestors, or for the god loved by women, or for any other god, for he will boast that he is greater than them all.
The fact that the God of his fathers is mentioned, leads me to believe he is of Hebrew descent. He is either a eunuch, or a homosexual, or just a woman hater. The woman symbolizes the church throughout the Bible. This could, also, mean he does not regard Christianity. He is centered on self. He has no regard for any god.
He proclaims himself god.
4 He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God.
He is not God. He just wants to be God. He is antichrist. He is opposed to Christ.
22 And who is a liar? Anyone who says that Jesus is not the Christ. Anyone who denies the Father and the Son is an antichrist.
38 Instead of these, he will worship the god of fortresses—a god his ancestors never knew—and lavish on him gold, silver, precious stones, and expensive gifts.
He places his trust in force and power. He is not a man of faith. Material things mean a great deal to him. The antichrist system is a counterfeit of God. Just as God the Father, God the Word, and God the Holy Spirit make up the One in God; the antichrist, false prophet, and the beast make up the antichrist system.
His power comes from great wealth and power to cause people to take the mark of the beast. The antichrist will be a man of great financial connections. The false prophet will be someone pretending to be representing the church. The beast is something that gives the antichrist power to number the people.
There is a master computer, today, that has the power to keep track of all worldly transactions. Strangely enough, it is named the beast.
39 Claiming this foreign god’s help, he will attack the strongest fortresses. He will honor those who submit to him, appointing them to positions of authority and dividing the land among them as their reward.
There will be great alliances with this antichrist. In fact, the first 3-1/2 years, it will seem as if he is the answer to the world's problems. Most people believe the world's problems are financial. If he were to release great wealth into the land, he could momentarily cause prosperity. It would seem to be the answer to the problems.
This man will have to be someone who controls the greatest part of the money in the world. There will come a time, when it will not be necessary to have paper money. Everyone will have a number, and can transact with that number.
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16 He required everyone—small and great, rich and poor, free and slave—to be given a mark on the right hand or on the forehead.
17 And no one could buy or sell anything without that mark, which was either the name of the beast or the number representing his name.
The transfer of value could be handled electronically by the computer.
40 “Then at the time of the end, the king of the south will attack the king of the north. The king of the north will storm out with chariots, charioteers, and a vast navy. He will invade various lands and sweep through them like a flood.
The king of the south could be Egypt, Libya, Ethiopia, or any other country south of Israel. The king of the north here, could be the area we used to call Russia, or any other country north of Israel.
Notice, it appears the king of the north and the king of the south are both against the same man. This reminds me very much of the army (in Ezekiel chapter 38).
41 He will enter the glorious land of Israel, and many nations will fall, but Moab, Edom, and the best part of Ammon will escape.
Notice, this centers in the holy land (Israel).
42 He will conquer many countries, and even Egypt will not escape.
This powerful ruler that has set himself up as god in the temple in Jerusalem, has control over many armies and many countries. At one point, they will all be subject to him.
43 He will gain control over the gold, silver, and treasures of Egypt, and the Libyans and Ethiopians will be his servants.
We had mentioned earlier, that this was a man of great wealth and power. Nothing will be withheld from him. This ruler is against Christ, and all the believers in Christ. Many nations feel the same way he does about the Christians and Christ.
44 “But then news from the east and the north will alarm him, and he will set out in great anger to destroy and obliterate many.
Any hint of any country being opposed to him, would bring their sudden destruction. He will set himself up to be ruler of the whole earth.
45 He will stop between the glorious holy mountain and the sea and will pitch his royal tents. But while he is there, his time will suddenly run out, and no one will help him.
The palace of the antichrist will be in Israel. Specifically here, it speaks of it being just away from the Mediterranean. The holy mountain is in Jerusalem. God will fight this antichrist. He will be overthrown by God.
II- GOD’S ASSURANCES OF HIS ULTIMATE VICTORY PROVIDE CERTAINTY IN UNCERTAIN TIMES. ()
II- GOD’S ASSURANCES OF HIS ULTIMATE VICTORY PROVIDE CERTAINTY IN UNCERTAIN TIMES. ()
Daniel Chapter 12
1 “At that time Michael, the archangel who stands guard over your nation, will arise. Then there will be a time of anguish greater than any since nations first came into existence. But at that time every one of your people whose name is written in the book will be rescued.
In chapter 11, we were brought to the "time of the end". Notice the word "and" which connects this with the end of the last chapter which was speaking of the willful king, the Antichrist.
During the Great Tribulation, there will be an unprecedented attack to exterminate the Jews, but they will be delivered by Michael the archangel.
First of all, we must see that Michael is a ministering spirit to the believers. He is actually an archangel over the other angels. His ministry is directly under the instructions of the Lord Jesus Christ.
We know the time mentioned here, is the end of the Gentile age. This points back (to 11:36-45), the time of the ascendance of Antichrist during the final tribulation period. During that period, Michael the archangel (; 10:13), 21 ministers with special attention to protecting Israel during that Gentile time (; ; ).
20 Go home, my people, and lock your doors! Hide yourselves for a little while until the Lord’s anger has passed.
21 Look! The Lord is coming from heaven to punish the people of the earth for their sins. The earth will no longer hide those who have been killed. They will be brought out for all to see.
7 In all history there has never been such a time of terror. It will be a time of trouble for my people Israel. Yet in the end they will be saved!
21 For there will be greater anguish than at any time since the world began. And it will never be so great again.
9 But even Michael, one of the mightiest of the angels, did not dare accuse the devil of blasphemy, but simply said, “The Lord rebuke you!” (This took place when Michael was arguing with the devil about Moses’ body.)
This time of trouble is speaking of the great tribulation. Notice also, that the deliverance of those, whose names are written in the Lamb's book (the book of the saved), is not before this time, but during.
To have your name written in the book means you are saved.
2 Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting disgrace.
You can read a great deal more of this (in ). This happens at the rapture which happens before the tribulation starts.
13 And now, dear brothers and sisters, we want you to know what will happen to the believers who have died so you will not grieve like people who have no hope.
14 For since we believe that Jesus died and was raised to life again, we also believe that when Jesus returns, God will bring back with him the believers who have died.
15 We tell you this directly from the Lord: We who are still living when the Lord returns will not meet him ahead of those who have died.
16 For the Lord himself will come down from heaven with a commanding shout, with the voice of the archangel, and with the trumpet call of God. First, the believers who have died will rise from their graves.
17 Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air. Then we will be with the Lord forever.
28 Don’t be so surprised! Indeed, the time is coming when all the dead in their graves will hear the voice of God’s Son,
29 and they will rise again. Those who have done good will rise to experience eternal life, and those who have continued in evil will rise to experience judgment.
Those of faith will rise to eternal life when the rapture occurs. Sometime after that (this is the pre-tribulation view), the tribulation will begin. We don’t know the timing of that which could be a short time or a considerable time afterwards.
After the 7 years of tribulation there will be two resurrections, one of the righteous to everlasting life for those who refused to take the mark of the beast during the tribulation which happens at the end of tribulation, and another of the unrighteous to everlasting contempt. (This is the White Throne Judgment). These two resurrections are separated by the one-thousand-year reign of Christ.
4 Then I saw thrones, and the people sitting on them had been given the authority to judge. And I saw the souls of those who had been beheaded for their testimony about Jesus and for proclaiming the word of God. They had not worshiped the beast or his statue, nor accepted his mark on their forehead or their hands. They all came to life again, and they reigned with Christ for a thousand years.
Jesus is the Judge of all the earth. Then Jesus separates them into those receiving everlasting life at His right hand, and those doomed for all eternity on His left.
46 “And they will go away into eternal punishment, but the righteous will go into eternal life.”
This is referring to the time of the judging of all nations which you can read about (in ; actually read to verse 46).
31 “But when the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne.
32 All the nations will be gathered in his presence, and he will separate the people as a shepherd separates the sheep from the goats.
33 He will place the sheep at his right hand and the goats at his left.
34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the Kingdom prepared for you from the creation of the world.
This is speaking of being wise unto salvation. The following is a companion Scripture to this.
43 Then the righteous will shine like the sun in their Father’s Kingdom. Anyone with ears to hear should listen and understand!
The greatest privilege any of us have, is leading someone to the Lord Jesus Christ. Jesus is the Light of the world. When He comes and dwells within us, His Light shines forth through us. It is His Light that causes us to shine.
This is speaking of those having true knowledge by faith in God’s Word. Not only leaders (as 11:33), but others (11:35; 12:10).
To “shine” in glory is a privilege of all the saved. Any who influence others for righteousness shine like stars in varying capacities of light as their reward (as in 1 Cor.):
8 The one who plants and the one who waters work together with the same purpose. And both will be rewarded for their own hard work.
4 But you, Daniel, keep this prophecy a secret; seal up the book until the time of the end, when many will rush here and there, and knowledge will increase.”
The time referred to is Daniel’s 70th week, which is the tribulation.
World knowledge is at an all time high right now. We have no problem seeing people running to and fro. The freeways are full of cars carrying people to different places. We are running to and fro at this very time.
This message was not for Daniel's time. It is for our time. His book has been sealed to full understanding from his time to now. It is easier to look back over history, and see what Daniel talked about in the first few chapters of this book.
This 12th chapter looks into the future. The book of Daniel is easier understood today than ever before, perhaps because we are living in the time of the end. This better characterizes this time than all of the rest. This is the age of the coming of the Lord.
The “back and forth” and “to and fro” contains a Hebrew verb form that always refers to the movement of a person searching for something. In the tribulation, people will search for answers to the devastation and discover increased knowledge through Daniel’s preserved book.
5 Then I, Daniel, looked and saw two others standing on opposite banks of the river.
These two are probably angel beings. Had the Lord wanted us to know their names He would have given them. The message is the important thing. The message carrier is not important.
The bank of the River is unimportant, as well. It could have been the Tigris River. The fact there were two is for witness. By two, a thing is established. The two could also symbolize the spiritual house of Israel and the physical house of Israel.
6 One of them asked the man dressed in linen, who was now standing above the river, “How long will it be until these shocking events are over?”
"Linen" speaks of righteousness. The man clothed in linen was of higher rank than the two. They were looking to Him for answers, as if He were the Lord. Notice also, he was on the water, not in the water.
We see in the following Scripture that the disciples asked the Lord Jesus the same question.
3 Later, Jesus sat on the Mount of Olives. His disciples came to him privately and said, “Tell us, when will all this happen? What sign will signal your return and the end of the world?”
When most people look at the Lord, they see the figure of a man. It could also be Michael, representing the Lord Jesus.
7 The man dressed in linen, who was standing above the river, raised both his hands toward heaven and took a solemn oath by the One who lives forever, saying, “It will go on for a time, times, and half a time. When the shattering of the holy people has finally come to an end, all these things will have happened.”
This answers the question (of verse 6). This is speaking of that 3-1/2 years period, we have mentioned before. Time is one year, times is two years, and half time is half a year. The following Scriptures are the same thing.
5 Then the angel I saw standing on the sea and on the land raised his right hand toward heaven.
6 He swore an oath in the name of the one who lives forever and ever, who created the heavens and everything in them, the earth and everything in it, and the sea and everything in it. He said, “There will be no more delay.
8 I heard what he said, but I did not understand what he meant. So I asked, “How will all this finally end, my lord?”
Daniel is like so many of us. He heard the words, but he did not understand what they were saying. His only chance of understanding is in the Lord.
9 But he said, “Go now, Daniel, for what I have said is kept secret and sealed until the time of the end.
The Words are sealed until the time of the end. These things will become more apparent to the generation this comes upon. I personally believe this is our generation. The reading of the book of Daniel was not sealed, but the understanding was sealed.
10 Many will be purified, cleansed, and refined by these trials. But the wicked will continue in their wickedness, and none of them will understand. Only those who are wise will know what it means.
Salvation will come to many Jews during the Great Tribulation (see )
8 Two-thirds of the people in the land will be cut off and die,” says the Lord. “But one-third will be left in the land.
9 I will bring that group through the fire and make them pure. I will refine them like silver and purify them like gold. They will call on my name, and I will answer them. I will say, ‘These are my people,’ and they will say, ‘The Lord is our God.’ ”
11 “From the time the daily sacrifice is stopped and the sacrilegious object that causes desecration is set up to be worshiped, there will be 1,290 days.
This is a time when all worship, as we know it, will be stopped. This is 30 days after the middle of the 7 years of tribulation (which is a little over 3-1/2 years).
This reference is to the end of daily temple sacrifice, previously allowed under a covenant which the Antichrist formed with Israel, which he later causes to cease in the middle of the final 7 years. Then, favorable relations give way to persecution.
Even his abomination that desecrates the temple (as in 9:27; ; ; and ), is accomplished with persecution.
1 As Jesus was leaving the Temple grounds, his disciples pointed out to him the various Temple buildings.
14 “The day is coming when you will see the sacrilegious object that causes desecration standing where he should not be.” (Reader, pay attention!) “Then those in Judea must flee to the hills.
3 Don’t be fooled by what they say. For that day will not come until there is a great rebellion against God and the man of lawlessness is revealed—the one who brings destruction.
4 He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God.
12 And blessed are those who wait and remain until the end of the 1,335 days!
This is in the kingdom (2:35, 45; 7:13-14, and 27), that gives blessedness after the subjugation to Gentile empires (in chapters 2, 7 and 8).
Forty five more days, even beyond the 1290 days, allows for transition between Israel’s time of being shattered (verse 7), and God’s setting up of His kingdom. (7:13-14; and 27).
13 “As for you, go your way until the end. You will rest, and then at the end of the days, you will rise again to receive the inheritance set aside for you.”
Soon Daniel’s own career would involve death and he shall rest. Daniel would not live to see the fulfillment of his own prophecies, but is here promised that he would be resurrected to receive his reward (thou shall stand in thy lot). All who trust in Daniel’s God will likewise be blessed.