"And at that time shall Michael stand up, the great prince who standeth for the children of thy people." So begins the 12th, the last chapter of Daniel. Three points demand our attention here:

      (1) What time is referred to, when he says "At that time"?
      (2) Who is Michael?
      (3) What is meant by Michael shall "stand up"?

      1. "At that time" manifestly refers to what has been spoken of in the preceding context, namely, "the time of the end" (Dan. 11:35, 40); not the last mentioned instant in Dan. 11:45, but the period of the end-time in general. It is at some special point during these events of the end-time that Michael shall arise.

      2. Michael is described here as "the great prince who standeth for the children of thy people," the people of Israel. In Dan. 10:13 he is spoken of as "one of the chief princes"; and in v. 21 of the same chapter "Michael your prince." Just as the heathen kingdoms, Persia and Greece, were under the dominion and tutelage of certain of the powerful angels of Satan--"the prince of the kingdom of Persia," "the prince of Greece," Dan. 10:13, 20--who [123] withstood God's great angel when he was sent in answer to Daniel's prayer (read again Dan. 10)--so Michael was the mighty God-sent angel-prince who had charge over Israel. In Jude 9 he is called the "archangel," i. e., the chief of angels.

      3. The fact that in the end-time he shall "stand up" indicates that before this he had held himself in abeyance. When God gave up His people Israel because of their continued disobedience (Mic. 5:3; Hos. 1:9) Michael retired from his activities. For many long years and centuries he had not "stood up" for Israel. Now, in this end of the end-time, he comes forward again to take a hand in their affairs. But the first consequence of Michael's rising up is "a time of trouble, such as never was since there was a nation even to that same time." Out of this unparalleled trouble Daniel's people shall be delivered--"every one that shall be found written in the book." (Dan. 12:1.)

      A remarkable side-light to this is found in Rev. 12--for here once again the book of Revelation makes contact with Daniel's prophecy.

      The sun-clad woman in Rev. 12 that brings forth the Manchild destined to rule the nations with a rod of iron, is Israel. The dragon who waits to devour the woman's child is Satan. (Rev. 12:9.) But the dragon's purpose is foiled: the child is caught up to God and to His throne (v. 5). In the next verse the woman is seen again, but now no longer as a glorious ideal figure in heaven, but as being on the earth, distressed and persecuted, and as a fugitive, finding protection in the wilderness. The [124] explanation of this strange turn of affairs lies in the episode of Rev. 12:7-12, which is also the point of contact with Dan. 12:1.

      Here (as in Dan. 12:1) we see Michael rising up. There is war in heaven: Michael and his angels warring against the dragon and his angels. It is a final and decisive battle: the dragon and his host are vanquished and forevermore cast out of the heavenly realm and down to earth. Then John hears a great voice in heaven, saying,

      "Now is come the salvation, and the power, and the kingdom of our God, and the authority of His Christ: for the accuser of our brethren is cast down, who accuseth them before our God day and night."

      This victory in the spiritual realm was made possible by a previous victory on earth by those "brethren," the servants of God:

      "And they overcame him (the dragon) because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death."

      But it is this heavenly victory that precipitates the great tribulation:

      "Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time."

      But the woman (Israel) finds refuge in the wilderness in a place prepared for her of God, where she is nourished from the face of the Serpent for 1260 days; a time, and times, and half a time. (Rev. 12:6, 13, 14.)

      It is to this time and circumstance that [125] Dan. 12:1 refers. Daniel does not tell us what Michael does when he rises up--Rev. 12:7-9 tells us. And Daniel does not reveal the cause of the great, unparalleled trouble that ensues upon Michael's rising up; but Rev. 12:12 explains it. Satan now knows his nearing defeat, and his rage knows no bounds. All his fury is now turned against the woman. But unable to destroy her in her shelter, he turns to make war with "the rest of her seed," and raises up the Beast of Rev. 13 to be his agent and instrument.

      Daniel does not follow these developments. In verse 2 (of Dan. 12) he speaks of a partial resurrection; in v. 3 of the work of certain heroic souls who, during the great tribulation, "turn many to righteousness." Then in v. 4, Daniel is bidden (as once before, chapter 8:26), to "shut up the words and seal the book, even to the time of the end." As that "time of the end" draws near the message will be released--partly through the earnest efforts of many who shall seek to understand it: "many shall run to and fro, and knowledge shall be increased." But "none of the wicked shall understand; but they that are wise shall understand." (Dan. 12:10.) Hence the Savior's significant word which He interjects into His reference to Daniel's prophecy: "But when ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, let him that readeth understand . . ." (Matt. 24:15). See how different were the orders given to John in connection with the book of Revelation, "Seal not up the words of the prophecy of this book, for the time is at hand." (Rev. 22:10.) [126]

      The resurrection mentioned in Dan. 12:2 has occasioned difficulty to all students of the book, regardless of what their eschatological views are. Is it a literal resurrection? Some say, not. It has ever been a convenient method to get rid of a difficult statement in the Bible by declaring it "figurative" and "symbolical," and then making of it what one pleased. This method may seem plausible, because the Bible certainly does contain some figurative and symbolical statements. But it is manifestly unfair to God's word to call any of its teachings "figurative" or "symbolical" just because they could be taken in such a sense, and because to do so would remove a difficulty for us. However, in Ezek. 37 a national resurrection of Israel is spoken of, which admittedly is figurative. And while that of itself is no proof at all that the resurrection of Dan. 12:2 is also figurative, yet the similarity of the time and circumstances of the two passages may justify the conclusion that both refer to the same event. Some (most notably S. P. Tregelles) have offered other explanations worthy of consideration, with which we cannot burden our brief studies at this time.¹

      Now (at Dan. 12:5) the vision is resumed. Daniel sees "two others" one on each side of the river--the [127] river Hiddekel. (See Dan. 10:4.) The angel whom he had seen at first, who was "clothed in linen" (10:5, 6) now is seen "above the waters of the river." One of the two that stood on the bank, said "to the man clothed in linen, who was above the waters of the river, How long will it be before these wonders?" The angel lifted his right hand and his left unto heaven, and sware by Him that liveth for ever (comp. Rev. 10) that it shall be for a time, times, and half a time." This is the duration of the great tribulation (Dan. 12:1). At the close of this period the power "of the holy people," Israel, will be completely broken. Then--not till then, but then--will God step in for their deliverance.

And at that time He will say to them:

As when Jacob wrestled with the Stranger at the ford of the river Jabbok, and at last found blessing when in helpless weakness he clung to his great Adversary--so in this extremity, in "the day of Jacob's trouble" which has no equal, shall Jacob be delivered. [128] (Jer. 30:7-11.) Then "all these things shall be finished."

      Daniel heard all this, but understood not. "Then said I, O my lord, what shall be the issue of these things? And he said, Go thy way, Daniel; for the words are shut up and sealed till the time of the end." In those last days, in the midst of their last great distress, "many shall purify themselves, and make themselves white, and be refined." As in another place he said--"I will bring the third part into the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will hear them: I will say, It is my people; and they shall say, Jehovah is my God." (Zech. 13:9.) For He has chosen them in the furnace of affliction. (Isa. 48:10.) The wicked and rebels among them are destined to perish in the flames. The wise will understand these things; but "the wicked shall do wickedly, and none of the wicked shall understand."

      Two more notes of time are given: (1) from the taking away of the continual burnt-offering, when "the abomination that maketh desolation is set up"--two things that mark the beginning of the Great Tribulation (Dan. 9:27; Matt. 24:15, 21) he numbers 1290 days--30 days beyond the duration of tribulation period; then (2) he pronounces a blessing on him who waits another 45 days. Why those extra 75 days? We do not know. Whether it represents a reconstruction period, a margin allowed for adjustments and alignment with God's new world order--it is not told us. It will be seen in that day.

      The last word in Daniel is one of comfort from [129] God to the aged prophet:

      "But go thou thy way till the end be; for thou shalt rest, and shalt stand in thy lot, at the end of the days."

      So concludes the wonderful, meaningful, book of Daniel's prophecy. One more chapter will sum up what we have seen and learned in these brief studies.

[LOD2 123-131]