Daniel Chapter 12

Daniel 12:1-13 (ESV) 
¹  “At that time shall arise Michael, the great prince who has

charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book.

1. What time is this?

In the Book of Daniel, chapters 10, 11, and 12 are a part of one revelation. Chapter 10 serves as the introduction; chapter 11 provides a number of the details of God’s prophetic program, and chapter 12 serves as the conclusion.

The first verse of chapter 12 reveals two facts pertaining to the end times we would not have expected apart from divine revelation. First, the angel Michael is the instrument through whom the period of the Great Tribulation is initiated. There is a definite link between the “king of the North” and the Great Tribulation to be sure. But the text leaves this evil king behind in chapter 11, linking the beginning of the tribulation to Michael, who will arise and bring about a “time of great distress,” a time particularly directed toward the Jews.

It is easy to see that the first half of verse 1 pertains to Michael and the last half to the period of the Great Tribulation, but it is difficult to accept the connection between the two. When Michael arises, the time of Israel’s trouble begins. At first this does not seem possible. Michael is “Israel’s prince” (10:21), the “great prince who stands guard” over the sons of Daniel’s people, Israel (12:1). How could the “protector of Israel” precipitate this time of such great suffering?

The answer is found in the second surprising fact revealed in verse 1: The deliverance of God’s people is that which occurs in the time of her greatest trouble—the Great Tribulation. If we are surprised to see Michael associated with the suffering of Israel, we should also be surprised to see Israel’s deliverance associated with the time of her greatest suffering. Those whose names are found written in the book of life will be rescued.

God has chosen to bring about the salvation of his chosen ones by means of suffering. God does save men and women from suffering, but He also saves through suffering. Consider for a moment the deliverance of Israel from Egyptian bondage. God was well aware of their suffering and heard the cries of His people. He sent Moses to deliver His people from their suffering. But the deliverance of the Israelites came through suffering. 

When Moses appeared before Pharaoh and demanded that he let God’s people go, Pharaoh only made things more difficult for the Jews. The Jews protested that Moses had only made matters worse. In a sense, they were right. Things were going to get worse before they got better. It looked as though the entire nation would be wiped out by the Egyptian army as they found themselves trapped between the Red Sea and the approaching Egyptian forces. But God opened the sea, bringing about the salvation of His people and the destruction of their enemies.

The salvation of sinners has been accomplished by our Lord Jesus Christ. He delivers us from sin, from suffering, and from death, but He did so by means of His own suffering and death. So too the nation Israel will be delivered from its sins and suffering, but this will happen by means of the suffering of the nation in the time of the Great Tribulation. Then the people of God will be rescued.

For this reason, Michael, the guardian prince of the nation Israel, is revealed as the one who will arise, bringing about the Great Tribulation. Israel’s time of great suffering is God’s appointed means for her deliverance; thus, the angel appointed to protect her precipitates by his actions the time of her suffering. When Michael arises and the tribulation begins, it is like the doctor who “breaks the water” of a woman as she nears the time to give birth to her child. A time of pain will come upon her, but it is through this pain that the joy of new life will come to pass. RD

At the time of the end (11:40), Michael, the angel responsible to protect Israel (cf. 10:13, 21), will arise in defense of this nation. This revelation focuses the reader’s attention again on the invisible and supernatural dimension to the events that will take place. “Now at that time” introduces additional information about this end time; it does not introduce a chronologically subsequent event.

This period generally will be a time of extreme distress for the Jews, worse than any other time in their national history (cf. Deut. 4:30; Jer. 30:7; Matt. 24:21; Rev. 6—19). Showers argued that the Day of the Lord, the Time of Jacob’s Trouble, and the Great Tribulation are all terms that Scripture uses to describe a three and one-half year period of intense trouble yet future, namely, the last half of Daniel’s seventieth week. I agree, though the term “the Day of the Lord” refers to other times as well (i.e., the seven-year Tribulation, the Millennium, both periods together, and other times at which God breaks into history dramatically). The repetition of “your people” in this verse clearly identifies the Jews, not all believers. They will be the focus of intense persecution, though many non-Jews will also suffer, and their land will become an international battlefield (cf. Matt. 24:22). CN

By what authority do we call this period the Great Tribulation period? By the authority of the Lord Jesus, because He used the same language in speaking of the Great Tribulation that Daniel uses here. He said that this would be a brief period, a time of trouble, and that there would never be a time like it before or afterward. This is the time the Lord Jesus called the Great Tribulation period. He knew what He was talking about, and we will accept what He said (see Matt. 24:15–26).

“At that time” identifies the time frame as the time of the end (Dan. 11:35, 40; 12:4) and the latter days (Dan. 10:14). This is now the end of the vision given to Daniel, and it ends with the Great Tribulation period. Dr. Robert Culver wrote in Daniel and the Latter Days,p. 166: “Another expression, ‘at the time of the end’ (11:40), seems to indicate eschatological times. I do not feel that this evidence, taken by itself, can be pressed too far, for obviously the end of whatever series of events is in the mind of the author is designated by the expression, ‘time of the end.’ This is not necessarily a series reaching on to the consummation of the ages. However, it is quite clear from 10:14, which fixes the scope of the prophecy to include ‘the latter days,’ that the ‘time of the end’ in this prophecy is with reference to the period consummated by the establishment of the Messianic kingdom.”

“Michael” is identified for us here. He is the only angel given the title of archangel, Jude 1:9 (ESV) ⁹  But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.”  . His name means “who is like unto God?” He is the one who is going to cast Satan out of heaven (see Rev. 12:7–9). He is the one who protects the nation Israel and stands in her behalf, as Daniel makes clear here. His strategy is outlined by John in Revelation 12:14–16.

Revelation 12:14-16 (ESV)   But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. ¹⁵  The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. ¹⁶  But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.

“For the children of thy people.” This is positively the nation Israel. Otherwise the language has no meaning whatsoever.

“And there shall be a time of trouble.” This is the Great Tribulation period as our Lord so labeled it in Matthew 24:21.

Matthew 24:21 (ESV)   For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.

The believing remnant of Israel will be preserved (see Matt. 24:22; Rom. 11:26; Rev. 7:4). “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel” (Rev. 7:4). JVM

²  And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. ³  And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.

2. Who are the many?

a. Many of those who sleep in the dust of the earth shall awake: Some think this is this is the resurrection of Israel as a nation. But the plainest meaning is that it refers to the resurrection of the body.

b. Some to everlasting life, some to shame and everlasting contempt: The Bible clearly teaches two resurrections, one for the saved and one for the damned (Joh_5:29; Rev_20:4-6; Revelation 11-15). If we really believed every one of us will live forever, it would profoundly change our lives.

i. Everlasting contempt: The terror of hell never ends. There is not blissful annihilation after some period of punishment. This passage denies a rising doctrine within the church, a modified annihilationism that teaches that unjustified sinners are sent to Hell, and they suffer torment for a while, but then their beings perish for eternity.
ii. Rev_20:10 also certainly describes eternal punishment for the Devil and the Antichrist. “There would be no way possible in the Greek language to state more emphatically the everlasting punishment of the lost than here in mentioning both day and night and the expression ‘forever and ever,’ literally ‘to the ages of ages.’” (Walvoord)
iii. Logically, Hell must be eternal, because it is where imperfect beings must pay a continual penalty for their sins, because they cannot ever make a perfect payment. Principles behind Old Testament sacrifice remind us that an imperfect payment for sins must be a continual payment for sins.

c. Many of those who sleep in the dust of the earth shall awake: Are there only many resurrected? There is evidence that the Hebrew word for many in Dan_12:2 can also be used for “all.” “The emphasis is not upon many as opposed to all, but rather on the numbers involved.” (Baldwin)

i. As well, the Bible states that all are raised but not all at the same time or in the same manner (Rev_20:5-6).
ii. “The wicked also shall ‘come forth,’ but by another principle, and for another purpose; they shall come out of their graves like filthy toads against this terrible storm.” (Trapp)

a. Those who are wise shall shine like the brightness of the firmament: Those who live in God’s wisdom will shine. Despite all the calamity, all the difficulty coming upon Israel, God has those who are wise, and they shall shine!

b. And those who turn many to righteousness like the stars: Here, the wise among God’s people are those who turn many to righteousness.

i. All God’s people are like stars in the sense that they radiate light and help others to see and find their way. But certainly, those who turn many to righteousness shine even more brightly, helping even more people to see the light and find their way.
ii. This promise applies to all the wise, and all of those who turn many to righteousness through all ages. But it may have its most specific application to the 144,000 evangelists from Israel’s tribes during the Tribulation (Revelation 7).

c. Forever and ever: The brightness of God’s wise ones, and those who turn many to righteousness, will last forever. It isn’t fading. It endures, when so many other things that we put our effort into, even if they succeed, give have an only temporary “shine.” It’s worth it to invest our lives into the things that last forever and ever. GZ

12:2 Many … these … others. Two groups will arise from death constituting the “many” meaning all, as in Jn 5:29. Those of faith will rise to eternal life, the rest of the unsaved to eternal torment. The souls of OT saints are already with the Lord; at that time, they will receive glorified bodies (cf. Rev 20:4–6).

12:3 have insight. 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 (cf. the principle in 1Th 2:12; 1Pe 5:10). Any who influence others for righteousness shine like stars in varying capacities of light as their reward (as in 1Co 3:8). The faithfulness of the believer’s witness will determine one’s eternal capacity to reflect God’s glory. MSBN

12:2 Multitudes who sleep in the dust of the earth will awake. They will rise from the dead (see Isa 26:19 and note ). some to everlasting life, others to shame. The first clear reference to a resurrection of both the righteous and the wicked. See Jn 5:24-29 and notes . everlasting life. the phrase occurs only here in the OT. NIVSB

⁴  But you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase.”

3. Why shut and seal the book?

 shut up… seal the book– John, on the contrary, is told (Re 22:10) not to seal his visions. Daniel’s prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John’s was to be speedily fulfilled (Re 1:1, 3; 22:6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period:Daniel’s prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare Mt 25:13, 19; Mr 13:32- 37; 2Pe 3:8, 12; Re 22:20).  JFB

 In conclusion, the angel instructed Daniel to close the record of this revelation. In the ancient Near East, people wrote official documents and then, after making a copy for reference, deposited the original in a safe place. The phrase “conceal these words” does not mean that Daniel should keep them to himself but that he should preserve this revelation because it was important (cf. 8:26). Also it was customary for the scribe who recorded important documents such as contractual promises to run his cylinder-seal across the bottom to guarantee authenticity. That is what the angel instructed Daniel to do with this contractual promise. By sealing it, Daniel would certify that what stood written was exactly what God had revealed to him and had promised would happen (cf. Rev. 22:18-19).

Daniel was to preserve this revelation until the end of time (or the “time of the end,” the last half of the Tribulation ) because much of what God had revealed to him concerned the far distant future. He confessed that he did not understand much of it (v. 8), as we can appreciate since most of it predicted things still future from his standpoint in history. CN

4. To and fro?

Daniel was instructed to shut up the words and seal the book, both because its contents were not fully comprehensible and also to keep them safe for future generations of God’s people to read. The wise will know where to find this wisdom, though those around them run to and fro, seeking knowledge in vain (cf. Amos 8:12). ESVN

Amos 8:12 (ESV)  They shall wander from sea to sea, and from north to east; they shall run to and fro, to seek the word of the LORD, but they shall not find it. 

 go back and forth. This Heb. verb form 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. MSBN

These prophecies were to be sealed until “the time of the end.” This does not mean the end of time but refers to that definite period of time which in the Book of Daniel is the Seventieth Week. In view of the fact that we are in the interval immediately preceding this period, it is difficult to know just how much we understand. Since so many good men differ today on the interpretation of prophecy, it would seem to indicate that there is much that we do not understand. All of this will be opened up when we reach this particular period. This is the reason we need to keep our eyes upon one thing—“Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:13).

“Many shall run to and fro.” I personally believe that this refers to running up and down the Bible in study of prophecy—many shall search it through and through. There is a

serious study of prophecy being made by many scholars today which has not been done in the past. Different great doctrines of the church have been studied and developed during different periods of the history of the church. At the very beginning, the doctrine of the inspiration of the Scriptures was pretty well established—also the doctrine of the deity of Christ and of redemption. Other doctrines were developed down through history. Today I think we are seeing more study of prophecy than ever before.

“Knowledge shall be increased.” I believe this means knowledge of prophecy. It is true that knowledge has increased in every field today, but this refers primarily to the study of prophecy. JVM

 ⁵  Then I, Daniel, looked, and behold, two others stood, one on this bank of the stream and one on that bank of the stream. 6  And someone said to the man clothed in linen, who was above the waters of the stream, “How long shall it be till the end of these wonders?” 7  And I heard the man clothed in linen, who was above the waters of the stream; he raised his right hand and his left hand toward heaven and swore by him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished. 8  I heard, but I did not understand. Then I said, “O my lord, what shall be the outcome of these things?” 9  He said, “Go your way, Daniel, for the words are shut up and sealed until the time of the end. 10  Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand. 11  And from the time that the regular burnt offering is taken away and the abomination that makes desolate is set up, there shall be 1,290 days. 12  Blessed is he who waits and arrives at the 1,335 days. 13  But go your way till the end. And you shall rest and shall stand in your allotted place at the end of the days.”

 5. Who are these guys?

These verses return us to the vision which Daniel had seen at the beginning of chapter 10.

“The man clothed in linen” has been previously identified as the postincarnate Christ. Two others join Him here—one stands on one bank of the Tigris River and the other on the opposite bank. One asks how long these events will take, and the postincarnate Christ swears that it will be three and one half years, which is the last half of Daniel’s Seventieth Week.

“To scatter the power of the holy people” is a strange phrase. It may mean that the rebellion of Israel will have finally been broken by the end of the Great Tribulation period and that there will have been a great turning to God at that time. JVM

Daniel now saw two other individuals, undoubtedly angels, beside the one who had been addressing him since 10:11, standing on either side of the Tigris River (cf. 10:4). One of these angels asked a question of the man (Son of Man) dressed in linen (cf.10:5-6) who was above the river. He wanted to know how long it would be until the end of the events just related (cf. 1 Pet. 1:10-12), namely, the things having to do with Israel’s final persecution and deliverance (11:36—12:3). CN

Daniel did not ask the question. Instead, one of the angels standing on the shore of the Tigris river asked for him. The answer was given by the One whom Daniel saw in the vision of 10:5-6—our Lord Himself. He raised both hands and swore by the eternal Father¹¹⁷ who “lives forever” that the end of these wonders would come after a time, times, and half a time. This is generally understood to mean a period of three and one-half years. While Daniel would surely be concerned with the length of time his people would suffer in the Great Tribulation, the emphasis of this paragraph does not seem to fall on the length of Israel’s suffering but on its purpose. The suffering will end when its purpose has been fulfilled: “as soon as they finish shattering the power of the holy people, all these events will be completed” (verse 7). Israel’s deliverance does not come about because God will make them strong, but rather because God will use wicked men to shatter the power of His holy people. Here again we come to a biblical principle which defies human logic but consistently underlies the way God deals with men.

The principle is this: God’s power and our deliverance come not through our strength but through our weakness. RD

 6. Time, times, and half a time?

Daniel and his angelic companion address two related questions to the divine messenger clothed in linen. The angel’s question is a reminder that a heavenly audience is watching with interest the unfolding earthly drama. The questions concern “How long shall it be till the end of these wonders?” (v. 6) and “what shall be the outcome of these things?” (v. 8). The answer to the question “How long?” has two parts: “for a time, times, and half a time” (v. 7), and for “1,290 days” (v. 11, cf. 9:27). Revelation 11:3 and 12:6 apparently look back to this idea, though the number in those two verses is 1,260 days. (Both 1,290 and 1,260 are approximately three and a half years—1,290 in terms of a 365-day year, and 1,260 in terms of a 360-day year.) Yet “a time, times, and half a time” (probably three and a half times) focuses on the limited nature of this period as half of a complete period of judgment, which is seven times (see Dan. 4:25).

Dan. 12:10 Those who are wise will be able to determine specifically when the three and a half years of the tribulation start (they shall understand), namely, “from the time that the regular burnt offering is taken away” (cf. 9:27).

Daniel 9:27 (ESV) And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”

Dan. 12:11 The specification of 1,290 days emphasizes the precision with which the period is measured, predetermined by God to the very day (just over three and a half years, however this time is understood). In this time many will “purify themselves” and “be refined” (v. 10), and the Jewish nation will be shattered by their enemies, but then God will step in to vindicate them.

Dan. 12:12–13 The additional figure of 1,335 days, 45 days longer than the 1,290-day period, heightens the sense of mystery that surrounds the Lord’s timing and emphasizes the need for the saints to persevere faithfully, even when to human wisdom God’s arrival seems overdue. The response to the “outcome of these things” is the assurance of continuing persecution to purify and refine the wise (v. 10; cf. 11:33–35) and of continuing wickedness on the part of the wicked. This matches God’s consistent pattern of working in this world, moving through suffering to glory, and refining his people through trials and persecution, even to the point of martyrdom. In the meantime, God’s people are to go on living faithfully in this corrupt world, confident of the inheritance that is stored up for them at the end of the days. ESVN

a time, times, and half a time. This answers the question of v. 6. Adding these (one, two, and one-half) come to the final 3½ years of Daniel’s 70th week (9:27), the time of trouble when the “little horn,” or willful king, persecutes the saints (7:25; cf. 11:36–39 and Rev 12:14; the same span is described by other phrases in Rev 11:2, 3; 13:5).

12:10 Many … purified. Salvation will come to many Jews during the Great Tribulation (cf. Zec 13:8, 9, where the prophet speaks of one-third; Ro 11:26; Rev 11:13).The truly saved develop in godliness through trials. The unsaved pursue false values.

12:11 the regular sacrifice. 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 (9:27). Then, favorable relations give way to persecution. Even his abomination that desecrates the temple (as 9:27; Mt 24:1; Mk. 13:14; 2Th 2:3, 4) is accompanied with persecution. will be 1,290 days.From the intrusion of the abomination, there follow 1,290 days, including 1,260 which make up the last 3½ years of the final 7 years (see note on v. 7), then 30 days more, possibly to allow for the judgment of the living subsequent to Christ’s return (cf. Mt 24:29–31; 25:31–46), before millennial kingdom blessings begin.

12:12 blessed. This is in the kingdom (2:35, 45; 7:13, 14, 27) that gives blessedness after the subjugation to Gentile empires in chaps. 2, 7, 8. to the 1,335 days! Forty-five more days, even beyond the 1,290 days, allows for transition between Israel’s time of being shattered (v. 7) and God’s setting up of His kingdom (cf. 7:13, 14, 27).

12:13 go. Daniel’s own career would soon involve death. rise again. In resurrection (cf. 12:2; Jn 5:28, 29). at the end of the age. The kingdom will ensue after the prophesied days of 9:24–27; 12:11, 12. MSBN

• NIVSN……………….NIV Study Notes. 
• JVM ………………….J Vernon McGee,
• ACC ………………… Adam Clarke’s Commentary
• BN ……………………Barnes Notes
• WBC………….…….Wycliffe Bible Commentary
• CN ……….…………..Constables Notes 
• IC……………….…….Ironside Commentary
• NET…………….…….Net Bible Study Notes.
• JFB……………………Jamieson Fausset  Brown Commentary
• VWS………………….Vincent Word Studies
• CMM………………..Commentary on Matthew and Mark
• BDB……………..….Barclay’s Daily Study Bible (NT)
• Darby……………….John Darby’s Synopsis of the OT and NT
• Johnson……………Johnson’s Notes on the New Testament.
• NTCMM…………..The New Testament Commentary:  Matthew and Mark.
• EHS………………….Expositions of the Holy Scriptures
• CPP…………………The Complete Pulpit Commentary
• SBC…………………..Sermon Bible Commentary
• K&D…………………Keil and Deilitzsch Commentary on the OT
• EBC……………….…Expositors Bible Commentary
• CBSC……………….Cambridge Bible for Schools and College
• GC……………………Guzik Commentary
• RD…………………..Robert  Deffinbaugh
• NSB …………………The Nelson Study Bible
• MHC…………………Matthew Henry Commentary
• ESVN……………..….ESV Study Bible Notes 
• MSBN……………….MacArthur NASB Study Notes
• CSTTB………………..Chuck Smith Through the Bible     

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