Daniel 12

is the God who saves people and rescues them from danger and death, and who performs signs and wonders (Dan. 6:27; see 3:28–29; 4:3; Deut. 6:22; Neh. 9:10; Ps. 74:9; 105:26–36; 135:9; Jer. 32:20–21).

God’s servant prospered (v. 28). Since Darius the Mede is a “shadowy figure” in ancient history, we aren’t sure how long he ruled Babylon and exactly when Cyrus took over the throne personally. It’s been suggested that since Darius was sixty-two years old when he took Babylon (5:31), he may have died within a few years and then Cyrus ascended the throne. Regardless of what transpired, Daniel was respected by Darius and Cyrus and continued to be a witness for the Lord. He lived to see Cyrus issue the edict that permitted the Jews to return to their land and rebuild their temple (2 Chron. 36:22–23; Ezra 1:1–4) and may have been used of God to help bring about this fulfillment of Jeremiah’s prophecy (Dan. 9:1–2; Jer. 25:11–12). Certainly his prayers for his people played an important role in the positive attitude Cyrus had toward the Jewish people.

Along with the account of the deliverance of the three men from the fiery furnace (Dan. 3), the report of Daniel’s deliverance from the lions’ den must have brought great encouragement to the Jews in exile. They knew about Jeremiah’s prophecy and wondered if their God would really deliver them. But if He could deliver three men from a furnace and Daniel from the lions, surely He could deliver the exiles from Babylon and take them back to their own land.

But Daniel has a message for God’s people today who are being attacked by the enemy and suffering because of their righteous stand for the Lord. Whether we face the fiery furnace (1 Peter 1:6–8; 4:12–19) or the roaring lion (5:8–10), we are in the Lord’s care and He will work out His divine purposes for His glory. “Casting all your care upon Him, for He cares for you” (v. 7 nkjv).

At Daniel 11:36, the prophecy shifts from Antiochus Epiphanes to the man he foreshadowed, the Antichrist, the last world dictator. We have moved to “the time of the end” (v. 35; see 12:4), when the following events are predicted to occur: • The rise of Antichrist—11:36–39 • The tribulation—12: • War and invasions—11:40–43 • The battle of Armageddon—11:44–45a • The return of Christ to defeat Antichrist—11:45b • The resurrection of the dead—12: • The glorious kingdom—12:

Both the Old Testament and the New Testament teach that a time of great tribulation will one day come to the world, and our interpretation of Daniel’s seventy weeks (9:24–27) locates this period in the last “week” of his prophecy. The event that triggers the beginning of those last seven years is the signing of the covenant with Israel by the powerful leader in the ten-nation confederacy in Europe (see 7:7–28). The reason for the covenant seems to be the guarantee of his protection for Israel while the Jews rebuild their temple in Jerusalem. The tribulation period will end with the return of Christ and the confinement of Antichrist and Satan in the lake of fire (Rev. 19:11–21).

The rise of Antichrist (vv. 36–39). This evil ruler doesn’t suddenly appear in his true character and assume leadership over the world. He begins his rise to power as a part of the ten-nation European coalition; he is the “little horn” that emerges from the ten horns (7:24ff.). He begins as a man of peace who “solves” the Arab/Israeli problem and proves himself to be a master politician. Gradually his evil designs are revealed, and at the middle of the seven-year period, he will break that covenant, claim world control, and set himself up as god (9:27; 2 Thess. 2; Rev. 13).

Gabriel describes this evil ruler (king) as a selfish and willful person, a spellbinding orator who will arrogantly exalt himself. He is a man with no religious faith. He shall have a successful career until the tribulation ends with the return of Jesus Christ to set up His kingdom. “He [Antichrist] shall come to his end, and none shall help him” (Dan. 11:45). Since verse 37 uses the phrase “the God of his fathers,” does this mean that this world ruler must be Jewish? Some hold that the answer is yes, arguing that the nation of Israel would not sign a pact with a Gentile, but no Scripture supports such a view. Over the centuries, the Jews have often negotiated with political leaders who were not Jewish. The phrase “God of our fathers” (or “Lord God of our fathers”) does indeed refer to the God of Israel (Deut. 26:7; 1 Chron. 12:17; 2 Chron. 20:6; Ezra 7:27; Acts 3:13; 5:30; 22:14), but that may not be the meaning in Daniel 11:37. The phrase can be translated “the gods of his fathers” as is done by both the NIV and the NASB. The Antichrist will be an atheist and reject all religions except the one he establishes when he declares himself “god.”

Some have suggested that his rejection of “the desire of women” indicates that he has a homosexual orientation. But the phrase “desire of women” probably relates to Haggai 2:7, a title of the Messiah, for it was the desire of Jewish women to give birth to the promised Messiah. Not only will Antichrist reject all religion in general but he will oppose the Jewish religion in particular, especially the hope their Messiah will return and deliver them from their enemies. His god is the god of might and of military power. When the people of the world worship the man of sin, they are actually worshipping Satan, the one who empowers the Antichrist. Like Antiochus centuries before him, Antichrist will reward those who worship him and his manufactured god.

The tribulation (12:1). “At that time” means “during the time of the end,” the time period the angel is describing in this part of the prophecy. We have now reached the middle of the tribulation when Antichrist breaks his covenant with Israel, seizes the temple, and sets himself up as world dictator and god. This is the “abomination of desolation” that Daniel wrote about in 9:27; 11:31; and 12:11, and that Jesus referred to in His Olivet Discourse (Matt. 24:15; Mark 13:14). The last three and a half years of Daniel’s seventieth week will usher in a time of terrible suffering. “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be,” said Jesus (Matt. 24:21; and see Rev. 13—19).

One of the features of this terrible time will be Antichrist’s (Satan’s) war against the Jewish people (Rev. 12), but Michael, the angel assigned to care for the Jewish people (Dan. 10:13, 21; Rev. 12:7), will come to their aid. God’s elect people will be preserved (Matt. 24:22). This will include the 144,000 who are sealed by the Lord (Rev. 7:1–8). God will keep His covenant with Abraham and see to it that the Jewish remnant will enter into their promised kingdom.

Military invasion (11:40–43). When Antichrist moves into the land of Israel and sets up his image in the Jewish temple and declares himself the ruler and god of the whole world, not everybody will bow down to his will. The kings of the north and the south will oppose him and bring their armies to Palestine. In previous prophecies in Daniel, the king of the south has been Egypt and the king of the north has been Syria, but those designations may not apply to the nations in the end times. Some students equate this invasion with the battle described in Ezekiel 38—39, and they see in it a northern confederacy headed by Russia and a southern confederacy headed by Egypt and its allies. The Antichrist will overcome his enemies and acquire great wealth as a result.

Armageddon (11:44–45). Throughout the last three and a half years of the tribulation period, nations will submit to the rule of Antichrist, but there will be growing dissent and opposition, even though his work is energized by Satan. The news report in verse 44 refers to the growing army from the east that will meet the forces of Antichrist on the Plain of Esdraelon to fight what is called “the battle of Armageddon” (Rev. 9:13–21; 16:12–16; Joel 3:1–2, 12–14; Zech. 14:1–3). The word Armageddon means “mountain of Megiddo,” and this battle (“campaign”) occurs at the end of the tribulation period.

The return of Christ. As the huge army from the east gets positioned to attack the forces of Antichrist in Israel, the sign of the returning Son of Man will appear in the heavens (Matt. 24:29–30), and the opposing armies will unite to fight Jesus Christ. But the Lord will descend from heaven with His armies, defeat both armies, and take captive Satan, Antichrist, and the false prophet and cast them into the lake of fire (Rev. 19:11–21; see also Zech. 12:1–9; 14:1–3). “He [Antichrist] shall come to his end, and no one shall help him” (Dan. 11:45).

Daniel doesn’t reveal this truth, but the prophet Zechariah promises that the nation of Israel will see their Messiah as He comes from heaven, recognize Him, repent of their sins, and trust Him, and the nation will be cleansed (Zech. 12:10—13:1). Jesus will stand on the Mount of Olives (14:4; Acts 1:11–12), “and the Lord shall be king over all the earth” (Zech. 14:9) and will establish His glorious kingdom for a thousand years (Rev. 20:1–7).

Six times in Revelation 20:1–7 you find the words “thousand years.” The Latin for “thousand years” (mille, annum) gives us the English word millennium, the word we use for the time when Christ will reign on earth. Those Christians who believe that the Old Testament prophecies of a kingdom on earth will be fulfilled literally are called “millennialists”; those who reject this view are called “amillennialists—not millennialists.” They usually spiritualize the Old Testament prophecies of the Jewish kingdom and apply them to the church today. Certainly there are spiritual applications to the church from the Old Testament kingdom prophecies, but the basic interpretation seems to be that there will be a literal kingdom on earth with Jesus Christ as King and His people reigning with Him. (See Isa. 2:1–5; 4:1–6; 11:1–9; 12:1–6; 30:18–26; 35:1–10.)

The Father has promised a kingdom to His Son (Ps. 2; Luke 1:30–33), and He will keep His promise. One day Jesus will deliver that promised kingdom up to the Father (1 Cor. 15:24). Knowing the Father’s promise, Satan tempted Jesus by offering Him all the kingdoms of the world in return for His worship (Matt. 4:8–10); and Jesus refused. Jesus affirmed the kingdom promise to His disciples (Luke 22:29–30), and when they asked Him when it would be fulfilled (Acts 1:6–8), He only told them not to speculate about the times but to get busy doing the work He left them to do. However, He didn’t deny the fact that one day there would be a kingdom. Paul used the return of Christ and the establishment of the future kingdom to motivate Timothy in his ministry (2 Tim. 4:1ff.), and this promise ought to be a motivating factor in our lives.

Resurrection (v. 2). The doctrine of the resurrection of the human body is hinted at in the Old Testament but isn’t presented with the clarity found in the New Testament. When Abraham went to Mount Moriah to offer up Isaac, he believed that God could raise his son from the dead (Gen. 22; Heb. 11:19). Job expected to see God in his resurrection body (Job 19:25–27), and this anticipation was shared by the writers of the psalms (17:15; 49:15; 71:20). The prophets believed in a future resurrection (Isa. 25:7; Hos. 13:14). Jesus brought “life and immortality to light” (2 Tim. 1:10) and clearly taught the fact of His own resurrection as well as what the resurrection meant to His followers (John 5:19–30; 11:17–44). First Corinthians 15 is the great resurrection chapter in the Bible.

Resurrection is not “reconstruction”; the Lord doesn’t put back together the body that has turned to dust (Gen. 3:19), for that dust has become a part of other bodies as people eat food grown in the soil. The resurrection body is a new and glorious body. The relationship between the body that’s buried and the body that’s raised is like that of a seed to the mature plant (1 Cor. 15:35–53). There is continuity (the plant comes from the seed) but not identity (the plant is not identical to the seed). The burial of a body is like the planting of a seed, and the resurrection is the harvest.

When Jesus Christ returns in the air to call His church, the dead in Christ will be raised first, and then the living believers will be caught up with them to be with the Lord (1 Thess. 4:13–18). When Jesus returns to earth at the end of the tribulation, He will bring His people with Him to share in the victory and the glory. At that time, the Old Testament saints and the tribulation martyrs will be raised to enter into the kingdom. However, those who died without faith in Christ will not be raised until after the Kingdom Age, and they will be judged (Rev. 20:4–6, 11–15). As Daniel states it, some will awake to enjoy the glorious life with God, and some will awake (a thousand years later) to enter into shame and everlasting contempt—and everlasting judgment. Hell is called “the second death” (Rev. 20:14). If you have been born only once, you can die twice; but if you have been born twice—born again through faith in Christ—you can die only once.

Reward (v. 3). How we have lived and served will determine the rewards the Lord will give us at the judgment seat of Christ (Rom. 14:9–12; 2 Cor. 5:6–10). Every cup will be full in heaven, but some cups will be larger than others. We will share in the glory of Christ, and those who have sought to win others to Christ will shine like the stars in the heavens. There is a special application here to those who have faithfully witnessed during the tribulation period, when it will be a costly thing to identify with Christ and His people (Matt. 24:14; Rev. 7:9–17).

Our Lord emphasized the truth that faithfulness to Him today will lead to reward and ministry in the future kingdom (Matt. 13:43; 19:27–28; 25:14–30; Luke 19:12–27; Rev. 2:26–27; 5:9–10). During His reign on earth, we will share in whatever work He has for us to do, according to how we have lived for Him and served Him here on earth. Believers who have suffered in their service for Christ will be more than compensated as they share in His glory (Rom. 8:18; 2 Cor. 4:7–18).

The servant of the Lord never has to fret over what to do next, for the Lord always has a word of encouragement and instruction for him at the right time. During all of his long life, Daniel prayed faithfully, studied the Scriptures, and sought to serve God, and the Lord always guided him, protected him, and used him for His glory. We today are able to study prophecy because Daniel was faithful in his day.

The book (v. 4). In the ancient world, official transactions were ratified with two documents, one that was sealed and kept in a safe place and one that was kept available (Jer. 32:1–12). God looked upon Daniel’s book as the “deed” that guaranteed that He would faithfully keep His promises to the people of Israel. To close up the book and seal it didn’t mean to hide it away, because God’s message was given so His people would know the future. The book was to be treasured and protected and shared with the Jewish people. However, the book was “sealed” in this sense: the full meaning of what Daniel wrote would not be understood until “the time of the end” (see Matt. 24:15). Even Daniel didn’t fully understand all that he saw, heard, and wrote (Dan. 12:8)!

When the apostle John completed the book of Revelation, he was told to keep the book unsealed because the time was at hand (Rev. 22:10). We need the book of Daniel so we can better understand the book of Revelation. At least seventy-one passages from Daniel are quoted or alluded to in sixteen New Testament books, most of them in the book of Revelation. All of Daniel 6 is referred to in Hebrews 11:33.

“Many shall run to and fro, and knowledge shall be increased” is not a reference to automobiles and jet planes or the advancement of education. It has reference to the study of God’s Word in the last days, especially the study of prophecy. Amos 8:11–12 warns us that the day will come when there will be a famine of God’s Word, and people will run here and there seeking for truth but won’t find it. But God’s promise to Daniel is that, in the last days, His people can increase in their knowledge of prophetic Scripture as they apply themselves to the Word of God. Some interpret “to and fro” to mean running one’s eyes to and fro over the pages of Scripture.

The times (vv. 5–7). Two more angels arrived on the scene, one on each side of the Tigris River. The man clothed in linen refers to the awesome person Daniel saw at the beginning (10:5–6), probably Jesus Christ. When one of the angels asked, “How long shall it be to the end of these wonders?” the Lord replied “for a time, times, and a half,” that is, three and a half years (7:25). The last half of the tribulation period is described in several ways: time, times and half a time (12: nkjv; Rev. 12:14); forty-two months (Rev. 11:2; 13:5); and 1,260 days (11:3). Once the treaty is signed between Antichrist and Israel, the clock starts ticking off seven years, and once Antichrist sets himself up as god in the temple, the last half of Daniel’s seventieth week begins. The Lord Jesus spoke this under oath, raising both hands to heaven, so it is certain.

The key to God’s timing is the purpose He fulfills for “the holy people,” the nation of Israel. Throughout the book of Daniel, the emphasis is on the nation of Israel, and the only reason other nations are mentioned is because of their relationship to the Jews. While the tribulation period is a time for punishing the Gentile nations for the way they have sinned against the Jews (Joel 3:2–8), it’s also a time for sifting and purging Israel and preparing the Jews for the return of their Messiah (Amos 9:9–12).

The end (vv. 8–13). “How long?” and “How will it end?” are questions that we ask when the times are difficult and the future in doubt. “What’s the purpose of it all?” Daniel did what all of us must do: he humbly asked God for the wisdom that he needed. But He may not tell us (Deut. 29:29)! He knows how much we need to know and how much we can take (John 16:12). He did promise that all these things would be clearer for those living in the end times, which is an encouragement for us to prayerfully study the prophetic Scriptures.

But the Lord did reveal that, in the end times, as trials come to the people on the earth, these trials will make the believers purer and wiser, but the wicked will only become more wicked. “But evil men and impostors will grow worse and worse, deceiving and being deceived” (2 Tim. 3: nkjv; see Rev. 22:11). The unbelievers will be ignorant of the truth but the believers will have their eyes opened to the truths of the Word. The Word of prophecy is our light when things get dark (2 Peter 1:19).

The significance of the 1,290 days and the 1,335 days isn’t made clear, but there is a blessing attached to the second number. The starting point is the middle of the tribulation, when the abomination of desolation is set up in the temple. Since there are 1,260 days (three and a half years) before the tribulation ends, the 1,290 days would take us 30 days beyond the return of the Lord, and the 1,335 days 75 days beyond the end of the tribulation. We aren’t told why these days are important or how they will be used to bring blessing to God’s people. Certainly there are activities that the Lord must direct and tasks to accomplish, all of which will take time. Perhaps the greatest task is the regathering of His people from the nations of the world (Ezek. 20:33–38; Isa. 1:24–2:5; 4:2–6; 11:1–16), their purging, and their preparation to enter the promised kingdom.

Though the Lord had taught Daniel many things and revealed to him many mysteries, it was not for him to know everything before he died. As the end of his life drew near, it was enough to know that he had been faithful to the Lord and would one day rest from his labors (Rev. 14:13). He will one day be raised from the dead and receive the reward the Lord has allotted for him (Matt. 25:21). “I shall be satisfied, when I awake, with thy likeness” (Ps. 17:15; 1 John 3:1–3; Rom. 8:29).