SESSION 13:
The Hope of Heaven
(Daniel 12:1-13) Introduction The Setting
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 Structure of The Text
As many commentators agree, the chapter division at this point is less than satisfactory, with no real break between the last verse of chapter 11 and the first verse of chapter 12. Daniel 11:40–12:4 is one paragraph. Daniel 12:1-4 describes the final events of human history paving the way for the second coming of Christ, the defeat of His enemies, and the establishment of His kingdom. They sum up for Daniel the destiny of Israel as a nation, the saints, and the wicked. Verse 4 contains Daniel’s instructions to conceal what has been revealed to him.
Verses 5-7, a final vision of two angels and of the glorified Lord, raises and answers the question, “How long will these wonders be?” Verses 8-13, the final paragraph, explore the outcome of the events. The text can be outlined:
(1) Israel and the Last Days 11:40–12:13
(2) Israel and the “little horn” 11:40-45
(3) Israel’s distress and deliverance 12:1-4
(4) The length of Israel’s distress 12:5-7
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The outcome Israel’s distress 12:8-13
Daniel 12
vs. 1: “now at this time” When? When the AntiChrist is back at the Holy Mountain. He will come to an end - an end of his world peace and governance.
Michael is always seen as the protector of God’s people, even Moses, in Jude, where he fights over the Body of Moses.
“a time of distress”
It is highly significant that our Lord Jesus in the Olivet Discourse (Matt 24:21) picks up and enlarges on this prediction, saying: "For then there will be great distress [thlipsis] unequaled from the beginning of the world .
Quite evidently Jesus took this prophecy in Daniel as relating to the Last Days and particularly to the Great Tribulation with which our present church age is destined to close.
Jesus in context says this will take place just after the Abomination of Desolation!
As John Walvoord states, and Young, Jesus is saying the Great Tribulation does not start until the Abomination of Desolation is complete - the last half of the 70 7 or Daniel!
Jesus said that there would be great loss of life during this terrible period (Matt 24:22): "If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened."
Rev. 13:1-… - the Anti-Christ be persecuting the church - not Israel. This will be cut short - it could be that the Abomination of Desolation will take place prior to the midway point, or that is will be cut short by the Rapture itself!
The last sentence in v. 1 guarantees the preservation of all faithful believers through this harrowing ordeal. They are referred to as those whose names are "found written in the book." This is apparently "the Book of Life" first referred to in Exodus 32:33 as the roster of professing believers who stand in covenant relationship with God, though apostates among them may have their name removed from this list. In Psalm 69:28 the writer prays that the malevolent enemies of the Lord and of his true servants may be "blotted out of the book of life" and that their names may not be written down with the "righteous"--i.e., with those who walk with God in covenant-keeping faithfulness. Malachi 3:16 refers to the heavenly roster: "Then those who feared the LORD talked with each other, and the LORD listened and heard. A scroll of remembrance was written in his presence concerning those who feared the LORD and honored his name." Even in the Great White Throne judgment at the close of the Millennium (Rev 20:12), these books of record will be opened as the souls of the dead stand
Jesus himself was very conscious of this heavenly register, for he said to his disciples, "However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven" (Luke 10:20).
As we compare these references, we find that the Book of Life contains the names of both the "elect" and those who profess faith in Christ but by their attitudes and actions deny the authority and will of God in their lives. These latter will be deleted from the list of the redeemed.
Verse 1 concludes with the assurance that all those whose names are "found written" in the Lord's book "will be delivered" (yimmalet--which may also mean "will slip away," "will escape").
In what sense will they be delivered? Does this mean "delivered from the first death"? Will they be exempt from martyrdom at the hands of the Beast during the Great Tribulation?
They are delivered from the power of Satan and the curse of the "second death" (Rev 21:8).
Rev. Chapter 7: We have the Rapture (this must be the 1st resurrection) , the Abomination, and the sealing of the 144,000!
Vs. 2 the Resurrection - imperfect tense - an incomplete action - an action and another action.
Our Rabbi’s agree - some will resurrect here for everlasting life, the others will not resurrect now, but will stay in the ground to their shame and be resurrected for judgement later. (Midrash, Rambam, haMishnah, Sanhedrin 10, Saadiah, HaRamban, and Emunos).
Job. 19:25,26
We have only two Resurrections in Scripture: the Resurrection of the believers raising to everlasting life, and then 1003.5 years later the Resurrection of the unbelievers to judgement.
Proof? Rev. 20:4 Does this mean only the Martyrs will reign with Christ?
But this presents a problem because John has elsewhere indicated that the kingdom reign will be shared by every believer who overcomes (2:26-28; 3:12, 21) and is purchased by Christ's blood (5:10). Also, in 1 Corinthians 6:2-3, Paul clearly speaks of all believers--not just martyrs--exercising judgment in the future. Revelation 5:10 indicates that the kingdom will be a "reign on the earth." Unless only those beheaded by the beast will reign in the Millennium, another explanation is demanded.
But the resurrection of the unsaved will be neither a blessing nor a deliverance, as it will be for the saved. Rather, as Jesus said in John 5:28-29 it will bring them public judgment and condemnation before almighty God. They will be exposed to "shame" (harapot) and "contempt" (deraon) before the whole tribunal of angels and men (as Rev 20:11-15 depicts with awesome grandeur), when all their sins will be exposed to view and they will be covered with utter confusion and disgrace as they are led off to their everlasting place of torment in the lake of fire.
The word for "everlasting" is olam (which stands in a construct relationship with deraon). Originally olam meant "lifetime" or "era," "age"; but when it is used of God and his life (without beginning or end), it takes on the connotation of endlessness, i.e., eternity. Thus in Psalm 90:2 we read, "From everlasting to everlasting [meolam ad- olam] you are God." Those who argue simply on the basis of the concept of "lifetime" or "age" for only an age-long punishment in hell rather than one of endless duration must reckon with the many passages in the OT that apply dram to the endless life and sovereignty of God himself. In other words, if hell is not eternal, neither is God; for the same Hebrew and Greek words are used for both in the Bible (cf. Rev 4:10; 20:10; 21:8). The corresponding Greek word aion exactly parallels the Hebrew olam in connotation and semantic development.
Isaiah 26:19:
But your dead will live;
their bodies will rise.
You who dwell in the dust
wake up and shout for joy ...
the earth will give birth to her dead.
Vs. 3
“insight” - The term for "wise" is maskilim, the participle of the Hiphil stem of sakal ("observe carefully," "be circumspect," "be prudent"). In the Hiphil (causative) stem it means either "make wise," "instruct," or else (as a Hiphil characteristic) "act circumspectly, prudently, intelligently." Perhaps it would be better to render hammaskilim as "those who act wisely" or "those who show intelligence," i.e., in the way they meet situations (cf. Ps 2:10 for this usage: "Therefore [i.e., in view of the irresistible power and judgment of the Messiah], you kings, be wise [haskilu]; be warned, you rulers of the earth." Thus the word connotes acting sensibly or appropriately in view of the holy will of God Almighty and of the final day of judgment awaiting us beyond the grave.
James 5:20 - wise - justify to Christ
‘Shine’ - Math. 13:43, I Cor. 15:41, II Cor. 4:6
Vs. 4
In the ancient Near East, important documents such as contracts, promissory notes, and deeds of conveyance were written out in duplicate. The original document was kept in a secure repository, safe ("closed up") from later tampering, in order to conserve the interests and rights of all parties to the transaction.
The practice of "sealing" was likewise derived from Near Eastern usage. In Mesopotamian cultures, it was usual to write out the terms of contractual promises on a clay tablet and then run the cylinder-seals of the attesting scribes over the bottom section.
First of all came the seal of the recording scribe himself, who in this case was Daniel, and then the seals of the various witnesses who heard the exact words as they were dictated to the scribe.
Once the document was thus sealed, it became the official and unchangeable text. It was usual to have the second tablet, the official copy, likewise witnessed by seal. Daniel, then, was to certify by his personal seal, as it were, to the faithfulness of the foregoing text as an exact transcript of what God had communicated to him through his angel. Thus this record would be preserved unaltered down to the day when all the predictions would be fulfilled.
Go back and fourth: AV-run to and fro 6, go to and fro 2, go about 1, gone 1, mariners 1, rowers 1, go through 1; 13
1) to go, go or rove about, go to and fro
1a) (Qal) to go or rove about
1b) (Polel) to go to and fro, go eagerly or quickly to and fro
1c) (Hithpolel) to run to and fro
2) to row
Knowledge will increase: 1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Ver. 6. And one said to the man clothed with linen, &c.] One of the angels on one side of the bank of the river spoke to Christ, who appeared in a human form, as a presage of his future incarnation; and as clothed in linen, expressive of his priestly office, and of his purity and holiness, which qualified him for it; see Gill on "Da 10:6". Which of the angels it was that spake is not said, or on which side of the river he stood; very probably each of them spake in their turn, and joined: in the same request to Christ:
Here we have a striking scene. On either side of the Tigris River (mentioned at the beginning of this vision in 10:4), Daniel saw (v. 5) two "others" (aherim), that is, other angels besides the one who had been addressing him since 10:11, the "man clothed in linen" (v. 6). The two angels were standing opposite each other on either side of the river. They were personally interested in coming events in God's program of redemption, somewhat as they were later on in Zechariah's time (cf. Zech 1:12-13; 2:3-4). 1 Peter 1:12 implies that even the angels are not fully informed as to how the prophetic promises of God are going to be fulfilled but are eager to find out how and when they will come to pass.
Vs. 7 The Rabbi’s believe the question should read, ‘how long tell the Resurrection of the dead, for this is the wonder that is most evident’.
Vs. 10 There will be no general movement of mankind toward the establishment of God's kingdom on earth through the efforts of an enlightened society; on the contrary, "evil men and impostors will go from bad to worse, deceiving and being deceived" (2 Tim 3:13). So we read here that "the wicked will continue to be wicked" and that "none of the wicked will understand," though those who are "wise" in the Scriptures will comprehend quite fully what is going on during these times.
Vs. 11 ‘ the daily sacrifice’ - Gill thinks this refers to Christ and the atonement He made.
‘daily’ from an unused root meaning to stretch; TWOT-1157a; n m
AV-continually 53, continual 26, daily 7, always 6, alway 4, ever 3, perpetual 2, continual employment 1, evermore 1, never 1; 104
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
If years, (Rabbi’s believe this means years here}, we need to calculate not from the years of the creation, but from a number set by man - that number being 666:
from the year 666 + 1290 brings you to 1956, when Jordan & Israel accepted the UN peace proposal, cease fire between Israel and Lebonon, US sends aid to Israel, Israel take the Sinai Peninsula.
This UN peace acceptance by Israel set up the political allegiance that will eventually cause the abomination of desolation.
1335 goes to 2001. This scenario would need the 70th 7 to begin in June/July of ’99!
Most believe this ( 1290) is the time between the Abomination of Desolation and the Battle of Armageddon / the establishing of the Millennial kingdom.
70th 7
Peace pact with Israel - rebuilding of the Temple, sacrifice reinstated. Mid - trib, sacrifice will stop, abomination of desolation will be set up. During this time many will be purged and purified (12:10) -
Vs. 13 And under his rule the earth shall be filled with righteousness, "as the waters cover the sea" (Isa 11:9).
Bibliograph
Aalders, G.C. Daniel. Koorte Verklaring Series. The Netherlands: Kampen, 1965.
Baldwin, Joyce. Daniel: An Introduction and Commentary. Wheaton: InterVarsity, 1978.
Boutflower, Charles. In and Around the Book of Daniel. Grand Rapids: Zondervan, 1963.
Culver, Robert D. Daniel and the Latter Days. Chicago: Moody, 1954.
DeHaan, M.R. Daniel the Prophet. Grand Rapids: Zondervan, 1947.
Driver, S.R. The Book of Daniel. CBCS. Cambridge: University Press, 1900.
Ford, Desmond. Daniel. Nashville: Southern Publishing House, 1978.
Gaebelein, Arno C. The Prophet Daniel. New York: Our Hope, 1911.
Hammer, Raymond. The Book of Daniel. CBCS. Cambridge: University Press, 1976.
Ironside, H.A. Lectures on Daniel the Prophet. Neptune, N.J.: Loizeaux, 1920.
Jerome. Commentary on Daniel. Translated by G.L. Archer. Grand Rapids: Baker, 1958.
Kelly, William. Lectures on the Book of Daniel. London: G. Morrish, 1881.
Leupold, H.C. Exposition of Daniel. 1949. Reprint ed. Grand Rapids: Baker, 1969.
Montgomery, J.A. A Critical and Exegetical Commentary on the Book of Daniel. ICC. New York: Scribner's, 1927.
Porteous, N.W. Daniel: A Commentary. Philadelphia: Westminster, 1965.
Pusey, E.B. Daniel the Prophet. New York: Funk & Wagnalls, 1891.
Strauss, Lehman. The Prophecies of Daniel. Neptune, N.J.: Loizeaux, 1965.
Talbot, Louis T. The Prophecies of Daniel. 3d ed. Wheaton: Van Kampen, 1954.
Walvoord, John F. Daniel: The Key to Prophetic Revelation. Chicago: Moody, 1971.
Wood, Leon. A Commentary on Daniel. Grand Rapids: Zondervan, 1973.
Wright, Charles H.H. Daniel and His Prophecies. London: Williams & Norgate, 1906.
Young, E.J. The Prophecy of Daniel. Grand Rapids: Eerdmans, 1949.
Special Studies
Anderson, Robert. The Coming Prince. London: Hodder & Stoughton, 1895.
Barton, G.A. Archaeology and the Bible. 7th ed. Philadelphia: American Sunday School Union, 1937.
Borgognini Duca, F. Le LXX Settimane di Daniele e le Date Messianiche. Padova, 1951.
Charles, R.H. Apocrypha and Pseudepigrapha of the Old Testament in English. 2 vols. Oxford: Clarendon, 1913.
Cross, Frank M. The Ancient Library of Qumran and Modern Biblical Studies. Garden City, N.Y.: Doubleday, 1958.
Dougherty, R.P. Nabonidus and Belshazzar. Yale Oriental Series. New Haven: Yale University Press, 1929.
Finegan, Jack. Handbook of Biblical Chronology. Princeton, N.J.: Princeton University Press, 1964.
Herodotus. History. Translated by G. Rawlinson. New York: Tudor, 1934.
Kromminga, D.H. The Millennium. Grand Rapids: Eerdmans, 1948.
Mauro, Philip. The Seventy Weeks and the Great Tribulation. Boston: Scripture Truth, 1923.
McClain, Alva J. Daniel's Prophecy of the Seventy Weeks. Grand Rapids: Zondervan, 1940.
Merrill, E.H. An Historical Survey of the Old Testament. Nutley, N.J.: Craig, 1966.
Payne, J.B. The Theology of the Older Testament. Grand Rapids: Zondervan, 1962.
Payne, J.B. Encyclopedia of Biblical Prophecy. New York: Harper & Row, 1973.
Pentecost, J.D. Prophecy for Today. Grand Rapids: Zondervan, 1961.
Peters, G.N.H. The Theocratic Kingdom. 3 vols. Grand Rapids: Kregel, 1952.
Pritchard, J.B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3d ed. Princeton, N.J.: University Press, 1969.
Rowley, H.H. The Aramaic of the Old Testament. Oxford: Clarendon, 1929.
Rowley, H.H. Darius the Mede and the Four Empires in the Book of Daniel. Cardiff: University of Wales, 1935.
Schultz, S.J. The Old Testament Speaks. New York: Harper & Row, 1970.
Thomas, D.W. Archaeology and Old Testament Study. Oxford: Clarendon, 1967.
Unger, M.F. Introductory Guide to the Old Testament. Grand Rapids: Zondervan, 1952.
Urquhart, John. The Wonders of Prophecy. London: Pickering & Inglis, 1939.
Whitcomb, John C. Darius the Mede. Grand Rapids: Eerdmans, 1959.
Wilson, Robert Dick. The Aramaic of Daniel. New York: Scribner's, 1912.
Wilson, Robert Dick. Studies in the Book of Daniel. New York: Putnam's Sons, 1917.
Wilson, Robert Dick. Studies in the Book of Daniel: Second Series. New York: Revell, 1938.
Wiseman, D.J. The Chronicles of the Chaldean Kings. London: Trustees of the British Museum, 1956.
Wiseman, D.J. et al. Notes on Some Problems in the Book of Daniel. London: Tyndale, 1965.
Yamauchi, E.M. Greece and Babylon. Grand Rapids: Baker, 1967.
Articles
Archer, G.L. "The Aramaic of the Genesis Apocryphon Compared with the Aramaic of Daniel." New Perspectives on the Old Testament. Edited by J.B. Payne. Waco: Word, 1970, pp. 160-69.
Archer, G.L. "The Hebrew of Daniel Compared with the Qumran Sectarian Documents." The Law and the Prophets. Edited by J. Skilton. Nutley, N.J.: Presbyterian and Reformed, 1974.
Young, E.J. "Daniel." New Bible Commentary: Revised. Edited by D. Guthrie et al. London: InterVarsity, 1970.
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