Daniel — Lesson 7

The Prophecy of the Latter Days - Part 2

Daniel 11:32 – 12:13

32 He shall seduce with flattery those who violate the covenant; but the people who know their God shall stand firm and take action. 33 And those among the people who are wise shall make many understand, though they shall fall by sword and flame, by captivity and plunder, for some days. 34 When they fall, they shall receive a little help. And many shall join themselves to them with flattery; 35 and some of those who are wise shall fall, to refine and to cleanse them and to make them white, until the time of the end, for it is yet for the time appointed.

Those who “stand firm and take action” are the Maccabeans who stood up to Antiochus and started the revolt that eventually led to the first independent Jewish nation since before the Babylonian captivity.

The Maccabean leaders went throughout the countryside and preached a message of repentance and a return to the law of Moses. These are the “wise” that “make many understand” in verse 33.

They suffered great hardship, however. Many lost their lives as Antiochus pursued them and burned their fields and cities. Many of the initial leaders, including Mattathias himself, died early during the struggle. Those who were left received a “little help” from early supporters of their cause.

When it began to look like they were going to win, many more joined their cause. Many of these latter converts were insincere and only switched over to save their own necks. They joined “with flattery” as mentioned in verse 34.

The context of verse 35 suggests that the “time of the end” is the end of the Jewish struggle with the Seleucids, which came in 142 BC when Judea became politically independent 25 years after the start of the rebellion. The Seleucids lasted a little longer but their power had been permanently broken.

36 “And the king shall do according to his will; he shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is determined shall be done.

Who is the king mentioned in verse 36? Verses 28–35 have been discussing the “king of the north” so it would seem that verse 36 is also discussing the “king of the north.” But who is this king of the north? (We have seen four different kings of the north so far.)

(1) Some say that the king of the north is Antiochus IV Epiphanes, who we have been reading about since verse 21. Although a cursory reading seems to make this choice the most likely, a more in-depth study leaves no doubt that verse 36 is no longer talking about Antiochus IV.

Antiochus IV never fought a war against Egypt after 168 BC. Thus, verses 40–43 cannot apply to him.

Antiochus IV never conquered Libya and Ethiopia as verse 43 suggests the king in verse 36 did.

Antiochus IV never had all the riches mentioned in verse 43. In fact, he robbed temples in his spare time to pay the Roman taxes.

(2) The premillennialists says that the king in verse 36 is the antichrist, who will show up just before Christ shows up to reign on earth for 1000 years.

As we have said, this view cannot possibly be correct since the vision is explicitly said to deal with the history of the Jews in the latter days. (We know from Acts 2 that the latter days occurred in the first century.)

As we will see, this vision ends in AD 70 with the destruction of Jerusalem and the temple by the Romans. Contextually there is no valid reason to insert a gap of at least several thousand years into this vision as the premillennialists try to do.

In short, this view has all of the problems associated with premillennialism, which as we have seen are legion.

(3) Who then is this king? Well, let’s look at the problem in reverse. We have said that this vision deals with Jewish history up to AD 70. Further, we have seen the Persians and the Greeks so far. Who haven’t we seen? Rome!

How could we possibly have a history of the Jews in the latter days that did not mention Rome? Jerusalem was destroyed by the Romans in AD 70. Rome fits in perfectly with the declared scope of this vision.

Also, as we will see, the description in verses 36–45 fits very well with what we know about Rome and the Roman rulers. (This will be made clear as we continue through the text.)

Which Roman king does verse 36 refer to? My own view is that the description in verses 36–40 does not refer to any single Roman ruler, but instead is a composite description of many Roman rulers, and in fact is a description of Rome itself.

I think verse 36 summarizes the Roman mindset from its emergence as a world power until its fall. This king does whatever he wants, he magnifies himself above every god, and sets himself against the true God. As we know, this fits very well with what we might call the “typical” Roman emperor.

Consider the following passage from 2 Thessalonians in which I think Paul is discussing the Roman emperor Domitian:

2 Thessalonians 2:3-4 Let no one deceive you in any way; for that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition, 4 who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.

And what is the indignation in verse 36? I think it is the final outpouring of God’s wrath on Rome. Although the fall of Rome occurred long after AD 70, Rome was judged in the first century. Rome’s judgment (and ultimate fall) is mentioned in this vision as a side comment. In fact, each time Rome is referred to, we are given a side comment to the effect that “they are getting it too one of these days!”

I think we see the same thing in Luke 21:24. There, Jesus is talking about the destruction of Jerusalem at the hands of Rome, and he makes the following comment:

Luke 21:24 they will fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.

In Luke, Jesus says “Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.” Here in Daniel 11:36, the angel says “he shall prosper till the indignation is accomplished.” I think that both of these verses are saying that “Yes, Jerusalem will be destroyed by the Romans, but the Romans are going to be destroyed as well.”

This is just a side comment, however. The fall of Rome is not part of the vision. Indeed, the vision ends at a time when Rome is still very much in power.

One objection to the identification of this king in verse 36 with Rome is that it causes a very abrupt change from verse 35. But we saw another abrupt change back in verse 3 when we switched from Persia to Greece. Back in Chapter 5, the narrative jumped from the reign of Nebuchadnezzar to the very end of the Babylonian empire. Abrupt changes are not uncommon at all in Daniel. Indeed, they seem to be the rule rather than the exception.

37 He shall give no heed to the gods of his fathers, or to the one beloved by women; he shall not give heed to any other god, for he shall magnify himself above all.

Here we see even further the arrogance of Rome and of the Roman rulers. As the Roman emperors began to deify themselves, all other ‘gods’ were pushed aside. The Roman rulers magnified themselves above all else.

The phrase “one beloved by women” is difficult to interpret. It may simply be the counterpart to the gods of their fathers; that is, they would pay no heed to the gods of their fathers or of their mothers.

A literal translation of the passage points to another possibility. Literally, the phrase is “the love of women”; that is, these rulers would pay no heed to the love of women. As we know, homosexuality was rampant in Rome, and it is possible that this verse is referring to the moral collapse of Rome, which we know from secular historians contributed to Rome’s fall.

38 He shall honor the god of fortresses instead of these; a god whom his fathers did not know he shall honor with gold and silver, with precious stones and costly gifts.

Rome only had one real god throughout its history. Rome worshipped power. Rome worshipped war. Rome’s god was the “god of fortresses.”

Rome did not care what type of religion you practiced just so long as you recognized their ultimate authority and you paid your taxes. Rome was not religiously zealous in the sense that they sought to convert those they conquered for religious reasons. Everything Rome did was for pragmatic reasons. They worshipped at the altar of perpetual power, and all of their resources were devoted to that god.

39 He shall deal with the strongest fortresses by the help of a foreign god; those who acknowledge him he shall magnify with honor. He shall make them rulers over many and shall divide the land for a price.

Rome used other nations and their “foreign gods” to accomplish its goals. In fact, Rome used anything and everything necessary to accomplish its goals.

This verse suggests that Rome would magnify with honor those who helped it and would divide the land for a price. Did Rome do this? Yes. As we discussed in our lesson on Chapter 2, Rome set up a system of client kingdoms around its border and these client kingdoms contributed to its fall.

40 “At the time of the end the king of the south shall attack him; but the king of the north shall rush upon him like a whirlwind, with chariots and horsemen, and with many ships; and he shall come into countries and shall overflow and pass through.

The time of the end, as it did earlier, points to the time appointed by God for the events in the vision to have all come to pass. All it means here is that we are nearing the end of the vision.

The “king of the south” here is the Ptolemies of Egypt under Cleopatra VII aided by Marc Antony. Their push against Rome (the king of the north) led to Octavian’s declaration of war against Egypt.

Rome is pictured as rushing in like a whirlwind with ships and chariots. This began at the Battle of Actium in 31 BC, which ended the Ptolemaic kingdom, which itself was the last vestige of the Grecian kingdom. Egypt itself fell to Octavian in 30 BC. Cleopatra and Marc Antony committed suicide in Alexandria when the country fell to the Romans.

Verse 40 very clearly indicates that the kingdom of the north under consideration here is Rome. Who else was attacked by Egypt during this time period? Who else so thoroughly conquered Egypt during this time period?

41 He shall come into the glorious land. And tens of thousands shall fall, but these shall be delivered out of his hand: Edom and Moab and the main part of the Ammonites.

The glorious land is Palestine, and of course as we know, Rome took control of the holy land in 63 BC when Pompey marched into Jerusalem.

Herod’s patron was Marc Antony. When Antony was defeated, Herod as you might suspect switched sides. Octavian realized the importance of Herod as a client king and thus confirmed his royal status.

The ‘tens of thousands’ who fell are those who were on the losing end of Rome’s continued expansion. As this verse points out, however, Rome had its share of failures.

Aelius Gallus’ expedition into Arabia for Augustus in 26-25 BC, for example, was not successful. This failed Arabian campaign may be what the angel has in mind here in verse 41.

42 He shall stretch out his hand against the countries, and the land of Egypt shall not escape. 43 He shall become ruler of the treasures of gold and of silver, and all the precious things of Egypt; and the Libyans and the Ethiopians shall follow in his train.

After the defeat of Cleopatra, Octavian confiscated the royal treasures of Egypt, just as verse 43 suggests. Michael Grant says that Octavian’s “seizure of the Cleopatra’s treasure made him wealthier than the Roman state itself.”

As for the Libyans and the Ethiopians, they were also part of the triumphal procession into the city of the Rome. (Antony and Cleopatra killed themselves to avoid appearing in just such a procession.)

Libya and Ethiopia, like Egypt, were conquered by Rome. Ethiopia fell in 22 BC. Libya had long been under Roman domination, but was claimed by Cleopatra when she marched against Rome. Rome, of course, retained control.

44 But tidings from the east and the north shall alarm him, and he shall go forth with great fury to exterminate and utterly destroy many.

Again, we are reminded that all was not well with Rome. Rome’s biggest threats came from the east and the north, just as this verse suggests.

The Germanic hordes and the Gauls were north of Rome and the Parthians were east of Rome.

Parthia was an Iranian feudal empire beyond the Euphrates that had broken away from the Seleucids in the third century BC. In the first century BC, they were the only substantial foreign power confronting Rome anywhere in the world.

Later in Rome’s history, the threat shifted to the north. In fact, the city of Rome itself was sacked in AD 410 by Alaric, a (Germanic) Visigoth from the north. That event marked the first time in 800 years that the city had been taken by a foreign invader.

45 And he shall pitch his palatial tents between the sea and the glorious holy mountain; yet he shall come to his end, with none to help him.

This verse shows that Rome would be firmly in control of Palestine, as in fact it was. The “sea” in Hebrew is plural and refers most probably to the Dead Sea and the Mediterranean. The glorious holy mountain is Jerusalem.

Again, we are given a side comment to the effect that Rome is not going to be around forever.

Notice the time frame of this verse. Rome is in control of Palestine and Egypt has been defeated. The very next verse begins with the phrase “at that time.” Which time? During the early period of Roman rule. This time frame will be crucial to understanding Chapter 12.

Chapter 12

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, every one whose name shall be found written in the book. 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 firmament; and those who turn many to righteousness, like the stars for ever and ever. 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.”

The most important words in understanding this section of the vision are the first three in verse 1: “At that time.” They provide the time frame for this part of the vision, which of course is crucial to understanding the vision.

What is the time frame? The items mentioned here in Chapter 12 will occur at the time when Chapter 11 came to an end. What was happening when Chapter 11 came to an end? Rome had just established its authority in Palestine. The angel is telling Daniel (very plainly) that this part of the vision applies to the time when Rome would be in charge of the Holy Land.

But, we do not have to rely on this clue alone to determine the time when this prophecy would occur. We can also look at what the angel said would happen, and then look elsewhere in the Scripture to see when it happened. Let’s consider these other clues:

(1) At this time, the angel Michael would arise. Here he is called the “great prince who has charge of your people.” In Daniel 10:21, he is called “your prince.” Just like Persia had a prince in Chapter 10, the Jews also had a prince; Michael. The fact that Michael is involved here indicates that this vision involves the Jews.

This also fits in well with what we were told at the beginning of this vision. Daniel 10:14 told us that this vision would tell us about the Jews in the latter days. (“Now I have come to make you understand what will happen to your people in the latter days, for the vision refers to many days yet to come.”)

(2) At this time there would be “a time of trouble, such as never has been since there was a nation till that time.” This was a common way of describing a very terrible calamity. Did such a calamity befall the Jews at this time? Yes. Read the description of Jerusalem’s destruction found in Matthew 24:21.

Matthew 24:21 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.

You might also compare Josephus’ description of the destruction of Jerusalem by the Romans.

It is impossible to give every instance of the iniquity of these men [the Romans]. I shall therefore speak my mind here at once briefly: that never did any other city suffer such miseries.

(3) Verse 1 tells us that at that time all of the faithful Jews (i.e., those of Daniel’s people whose names are in the book) will be delivered. Did that happen in the first century? Absolutely.

Jeremiah 33:14-16 Behold, the days are coming, says the Lord, when I will fulfil the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring forth for David; and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved and Jerusalem will dwell securely. And this is the name by which it will be called: `The Lord is our righteousness.'

Luke 1:68-70 Blessed be the Lord God of Israel, for he has visited and redeemed his people, 69 and has raised up a horn of salvation for us in the house of his servant David, 70 as he spoke by the mouth of his holy prophets from of old.

Verses 2–3 of Daniel 12 talk about a resurrection. Is this the final resurrection at the end of the world?

If this is the final resurrection, then we must conclude that the vision includes the end of the world, and hence we must conclude that the Jews have a special role to play in the end of the world. This is clearly in conflict with other scriptures that tell us there is no distinction between Jew and Greek in the church.

Which resurrection does it apply to then? It is the resurrection of the Jewish nation. It is the time when a Jewish Messiah would come to bring blessings to the entire world. The Jewish nation would be resurrected under Christ.

What happened to the Jews at this time?

Those Jews who followed Christ were saved. Here they are pictured as awakening to everlasting life. This is the resurrection of the faithful Jewish remnant who were taken from foreign domination and ushered into the kingdom of God under the rule of their Messiah.

Those Jews who rejected Christ were lost. Here they are pictured as awakening to shame and everlasting contempt.

Is this resurrection spoken of elsewhere in the Bible? You bet!

Ezekiel 37:12-13 Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves, and raise you from your graves, O my people; and I will bring you home into the land of Israel. 13 And you shall know that I am the Lord, when I open your graves, and raise you from your graves, O my people.

John 5:25 Truly, truly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live.

Ephesians 5:14 Therefore it is said, “Awake, O sleeper, and arise from the dead, and Christ shall give you light.”

Luke 2:34 and Simeon blessed them and said to Mary his mother, “Behold, this child is set for the fall and rising of many in Israel…

NOTE: A very puzzling event to many has been the actual resurrection of some that occurred at the death of Christ. Recall:

Matthew 27:52-53 the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, 53 and coming out of the tombs after his resurrection they went into the holy city and appeared to many.

I think that this actual resurrection of faithful Jews in Jerusalem was a sign that all of the faithful Jews still living would be resurrected as well at this time. That is, this physical resurrection reminded the people of the spiritual resurrection that occurred at this time.

Many use this passage to apply to the end of the world. I think they are taking it out of context. If you want to apply Daniel 12:2 to the end of the world then you should be aware of the logical consequence that the Jews must then have some special future role to play in God’s plan.

Finally, Daniel is again told to seal up the vision, which means that it pertains to a future time and a future people. (Recall that John was told just the opposite in the book of Revelation!)

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 I 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 The man clothed in linen, who was above the waters of the stream, raised his right hand and his left hand toward heaven; and I heard him swear by him who lives for ever that it would be for a time, two 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 accomplished.

Daniel asked how long it would be until the end of the events in the vision. He is told that it would be “a time, two times, and half a time” and that everything in the vision would be accomplished when “the shattering of the power of the holy people comes to an end.”

First, nowhere is there a clearer statement than here that the vision ends in AD 70 with the destruction of Jerusalem and the temple. That was the shattering of the power of the holy people. This vision ends with the Romans and the Romans are the ones who shattered the power of the holy people. (If we take Daniel 12:2 to apply to a still future event then we must conclude that this shattering is still future as well.)

The “time, two times, and half a time” is a broken 7, and we have seen this symbol before. The angel is telling Daniel that while the Jews will be oppressed, it will not be a permanent oppression. The power of Rome would end one day, and the faithful remnant of true Jews would be victorious in Christ.

God’s promises to the Jews have always been conditioned on their faithfulness to him. The true Jew was always the faithful Jew. The prophets said this. Jesus said this. Paul said this.

The faithful Jews were saved at the time of Christ. (Jeremiah 33:14–16 and Romans 11:26.) The faithless Jews were completely cut off during the time of Christ. (Matthew 21:43 and Acts 3:22–23.)

8 I heard, but I did not understand. Then I said, “O my lord, what shall be the issue 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 do wickedly; and none of the wicked shall understand; but those who are wise shall understand. 11 And from the time that the continual burnt offering is taken away, and the abomination that makes desolate is set up, there shall be a thousand two hundred and ninety days. 12 Blessed is he who waits and comes to the thousand three hundred and thirty-five 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.”

As you might suspect, Daniel is confused. This story does not seem to have a happy ending. How can God’s plan for the Jews end with the complete destruction of Jerusalem and the temple? Daniel asks the angel for an explanation of this seeming discrepancy.

First, the angel reminds Daniel that the end of the vision would not occur for some time. He would not be personally affected by these events. Many good things and many bad things would happen before it came to pass.

Those who were wicked would not understand; that is, they would not know that they were playing a part in the plan of God. Those who were wise, however, would know that they were playing a part in the plan of God. Indeed, they would know that the events that were occurring had been spoken of here in Daniel 11 and 12.

In verse 10, the angel is assuring Daniel that God will bless those who are good and the wicked will perish. This is just what Daniel needed to hear since this vision ended with the destruction of Jerusalem and the temple. That is, it appeared that at the end of this vision the wicked were blessed and the good perished. The angel assures Daniel that just the opposite is true.

The angel then says that from the time that the burnt offering is taken away and the abomination that makes desolate is set up, there shall be 1290 days. Further, those who wait for 1335 days will be blessed.

Note that the 1290 days occur after both the removal of the burnt offering and the abomination that makes desolate. In particular, the 1290 days do not separate these two events.

Are this removal of the daily sacrifice and this abomination of desolation the same ones that we read about in Daniel 11:31? They cannot be. Jesus pointed to a prophecy of Daniel in Matthew 24:15 regarding the abomination of desolation and said that it had not happened yet, but that it would happen in the first century (Matthew 24:34). The abomination of desolation in Daniel 11:31 happened nearly 200 years before the birth of Christ. (Recall that the “transgression that makes desolate” in Daniel 8:13 also refers to the desecration by Antiochus IV.)

Since Daniel 8 and Daniel 11 refer to the desecration by Antiochus IV (which occurred before the birth of Christ), Jesus in Matthew 24 must be referring to the abomination mentioned here in Chapter 12.

We have another clue that this is the fact. Look at Matthew 24:15.

Matthew 24:15 So when you see the desolating sacrilege spoken of by the prophet Daniel, standing in the holy place (let the reader understand).

Do you see the phrase “let the reader understand”? Why did Jesus say that? He wanted us to know that he was pointing back to Daniel 12:11 because almost the same phrase is found in Daniel 12:10 where we read “those who are wise shall understand.” (A similar phrase is found in Daniel 11:33 but there it refers to the Maccabeans.)

Which abomination is this then? It is the desecration of the temple by the Romans in A.D. 70. The vision ends with the Romans. Jesus was talking about the Romans in Matthew 24. In Matthew 24:15,34 Jesus said that the abomination he spoke of would occur in the first century. The desecration by Antiochus IV occurred long before the birth of Christ.

What about the 1290 days and the 1335 days? What do they denote?

What would we expect then to denote? Daniel doesn’t understand how God’s plan for the Jews could end with the destruction of the Jews. After he hears this, though, he understands God’s plan. What must God have told him?

God must have told him that God’s plan for the Jews did not end with the destruction of their city and their temple. He may also have told him that those who destroyed the city and the temple would themselves be destroyed, and thus would not ultimately be victorious.

How do these symbols denote that?

Revelation 13:5 uses 1260 days to describe the temporary power of Rome. Since 1260 days is 42 months (30 days each), we have 3.5 years. Thus, 1260 days points to a broken 7.

But here we have 1290 days. Why the extra month? I think that God is telling Daniel that while the Roman persecution will be temporary, it will be longer and worse than other persecutions. It will be a broken 7 plus a little bit more.

What about the extra 45 days between the 1290 days and the 1335 days? What would we expect it to denote? The context suggests that it denotes the time after Rome during which God’s followers must continue to persevere.

Why would 45 denote that? No one knows for sure, but we can speculate. The number 5 is said by some to symbolize the grace of God. (The number 5 and multiples of 5 occur all throughout the tabernacle.) The number 9 is said by some to denote finality and judgment. (The 9 judgments of Haggai 1:11, for example.)

Thus, 45 being 5 ´ 9 may denote the grace of God leading to the final judgment of the world. This is just speculation, however. It is possible that the number 45 had some significance that has been lost to us but was quickly understood by Daniel.

One other possibility is that the 45 days (month and a half) is simply God’s way of telling Daniel that after Rome, God’s people will need to persevere a little longer. This would fit in well with our explanation of the extra 30 days in the 1290 days.

Finally, Daniel is assured that while he will not live to see these events (“and you shall rest”), he will be present at “the end of the days.”

And the “end of the days”? What does that refer to? I think that we have at last come to the end of the world! The vision is over. The Romans are gone. God’s grace has been extended to the final judgment. Daniel is again present and standing in his allotted place. This is the final judgment of the world. (Recall that the vision dealing with the end of the Jewish age ended in verse 4 of this chapter. Thus, it does not violate the time frame of that vision to say that Daniel is now hearing about the end of the world.)

Thus, while Daniel 12:2 does not refer to the final resurrection, I think that Daniel 12:13 does. Daniel goes to his rest in verse 13, but then we see him standing again.

Another possibility is that the end of the days is the fall of Jerusalem and that Daniel stands up and figuratively takes his place when the events in his book come to pass. This view is not as appealing since verse 12 seems to take us past the end of Rome.

The book ends with a complete confirmation of one of the book’s principle themes: the absolute and total sovereignty of God. God is in control of this world and this universe and he has a plan to bless the entire world through his son Jesus Christ. This book has given us a glimpse of just what was involved in bringing that plan about.

We are looking back over 2500 years of history, and during that time we have seen virtually everything in this book come to pass. But there is one thing that we have not yet seen. We like Daniel are waiting for that day when we will stand up and take our allotted place among the people of God.

God's Plan of Salvation