Study Focus: Daniel 12; Rom. 8:34; Luke 10:20; Rom. 8:18; Heb. 2:14, 15; John 14:29; Rev. 11:3.
Introduction: Three topics in this week’s lesson deserve special attention because, in these areas, Seventh-day Adventists hold distinct views: The role and nature of Michael, the specific nature of the resurrection, and the time prophecies in Daniel 12.
Lesson Themes:
Identity of Michael. Christian commentators, in general, understand Michael as no more than a prominent angel. However, there is significant scriptural evidence that points to Michael as the pre-incarnate Son of God.
Scope of the Resurrection. The resurrection described in Daniel is not the general resurrection but a special resurrection that will take place immediately before Jesus’ second coming.
Time Prophecies. Attempts have been made to interpret the time prophecies mentioned in Daniel 12 as literal time periods to be fulfilled in the future. However, the best evidence indicates that these time prophecies coincide and overlap with the long-range time prophecies of Daniel 7, 8, and 9.
Life Application: Given that the God of Daniel is our God and we are God’s people, the promises to Daniel are our promises, too. Michael, namely, Jesus Christ, is our representative in the heavenly sanctuary. He is the living God who drives history and watches over us. Thus, we can live in the present, and look into the future, with joy and confidence.
Part II: Commentary
Let us explore in more detail the three themes outlined above:
Identity of Michael. Among all the characters portrayed in the book of Daniel, one deserves special attention. That figure emerges first to protect the three Hebrews in the burning fiery furnace. He is not named, but Nebuchadnezzar, even if from a pagan perspective, immediately recognized that such a being must be a “son of the gods” (Dan. 3:25, ESV). Then, in the vision of the heavenly judgment, we see what appears to be the same figure, who appears as the Son of Man (Dan. 7:13). He performs His duties as a representative of the saints. To Him “was given dominion and glory and a kingdom” (Dan. 7:14, NKJV). Next, He emerges as the “Prince of the host” (Dan. 8:11), whose priestly ministry was usurped by the little horn. Finally, this figure emerges as “Michael” (Dan. 10:13).He is called “your prince” (Dan. 10:21) and “the great prince” (Dan. 12:1). He is both a priestly and military/royal figure.
In his military role, this royal warrior battles against the forces of evil symbolized by the little horn, the king of the North, and the prince of Persia. For example, the little horn by usurpation intended to be great (gdl) so as to reach the “prince of the host” (Dan. 8:11) and attack God’s people; Michael the great (gdl) prince—great by right—stands up to defend the people. The polar opposition between Michael and the anti-God powers places Michael as a representative and expression of God Himself.
Note that the designation of Michael as “one of the chief princes” (Dan. 10:13) does not contradict the above considerations. Most likely this expression points to the so-called plural of fullness as when God addresses Himself in the second-person plural—“let us” (Gen. 1:26, Gen. 11:7), “one of us” (Gen. 3:22), “for us” (Isa. 6:8)—which indicates a plurality of “persons” within the Godhead. Michael is indeed one of the chief princes, because, as the eternal Son, He is a distinct Person within the Godhead and one with the Father.
This characterization is further emphasized in the New Testament. Michael led the heavenly army, which expelled the dragon and his angels from heaven (Rev. 12:7–9). Michael, also called “archangel,” disputed with the devil over the body of Moses (Jude 9). Interestingly, the voice of the “archangel” will bring about the resurrection of the saints at the coming of Jesus (1 Thess. 4:16). Not surprisingly, Christ associated the resurrection with the voice of the Son of Man (John 5:28, 29). So, the inescapable conclusion is that Michael is Jesus.
Scope of the Resurrection. The first reference to the resurrection in Daniel 12:2 announces that both the righteous and the wicked will rise from the dead at the same time. This resurrection takes place within the framework of the time of the end as Michael stands up to save His people (Dan. 12:1). Therefore, this awakening must be a special resurrection, because, as taught elsewhere in Scripture, the general resurrection of the righteous will take place at the second coming of Jesus and that of the wicked will happen at the end of the millennium. However, Scripture gives indication of a special resurrection of those who crucified Jesus (Dan. 12:2; Matt. 26:63, 64; Rev. 1:7) and those who have died in the faith of the three angels’ messages (Rev. 14:13). As The Seventh-day Adventist Bible Commentary nicely summarizes: “A special resurrection precedes Christ’s second advent. ‘All who have died in the faith of the third angel’s message’ will arise at that time. In addition, those who beheld with mockery Christ’s crucifixion, and those who have most violently opposed the people of God, will be brought forth from their graves to see the fulfillment of the divine promise and the triumph of truth (see GC 637; Rev. 1:7).”—Volume 4, p. 878.
A second reference to the resurrection occurs in Daniel 12:13, which in contrast to the previous one, takes place at the “end of the days.” This event is the general resurrection of the righteous, mentioned elsewhere in Scripture. Daniel received the promise that at the “end of the days,” he will arise to receive his inheritance. The term “inheritance” (goral) evokes the allotted inheritance (goral) given to each tribe after God’s people entered the promised land. This term evokes the Exodus and the covenantal promise that God would give land to the people. Daniel received the same promise. In the end, he will receive his “lot” in the new creation, the new heaven and new earth. Resurrection is not the transition from a material to an immaterial state. Indeed, it is a transition from a sinful and degraded condition to a state of perfection. We will enjoy life to its fullness in the concrete reality of the new heavens and new earth that God will bring into existence (Isa. 65:17, Rev. 21:1–5).
Time Prophecies. As we look into the prophetic timelines mentioned in Daniel 12, we should bear in mind that this chapter is a conclusion and epilogue to the whole book. Three specific time prophecies appear in Daniel 12. The first one predicted that “a time, times, and half a time” must last until “the power [yad, hand] of the holy people has been completely shattered” (Dan. 12:7, NKJV). This prophecy refers to the time during which the saints were in the “hand” (yad) of the entity symbolized by the little horn (Dan. 7:25), according to Daniel 7. This 3 1/2-time period spans from A.D. 538, with the establishment of the papacy, to 1798, when the French emperor Napoleon put an end to the secular rule of the papacy and thus “shattered” the “power” (yad) that oppressed God’s people.
The second prophetic time mentioned here is the “1290 days.” This time prophecy should start with the removal of the “daily” (tamid) and the setting up of the “abomination of desolation” (Dan. 12:11). These events are related to the work of the little horn, which removed the daily and set up the abomination of desolation (Dan. 8:9–12). Therefore, this prophetic period must overlap with the “3 1/2 times,” mentioned above. It most likely extends until 1798, in which case it reaches back to A.D. 508. The major event that occurred around this date is the conversion of the French King Clovis to the Catholic faith. This major event—comparable to the conversion of Constantine to Christianity—paved the way for the consolidation of papal power. It is interesting that both the beginning and the end of this prophetic period are marked by the action of a French leader.
Finally, the prophetic period of “1335 days” (Dan. 12:12) comes with a blessing for those living at the end of it (see also Rev. 14:13). No starting or closing time is given. But it appears that this time period is a continuation of the previous period of “1290 days.” Thus, from the conversion of Clovis around 508, the 1335 days reach to 1843/1844, when the first angel’s message was being preached and the 2300 evenings and mornings were coming to a close.
Part III: Life Application
“A group of college students was frustrated with their struggle to understand the book of Daniel. So they went to the gym to play basketball. After their game they noticed that the old caretaker was sitting in the corner reading. ‘What are you reading, Joe?’, they asked. ‘The book of Daniel,’ he replied. ‘Oh, you can’t understand that.’ ‘Yes, I can,’ Joe replied. ‘It’s quite simple. God wins.’”—Adapted from Bob Fyall, Daniel: A Tale of Two Cities (Great Britain: Christian Focus Publications, 1998), p. 151.
1. How do you cope with the fact that you may not understand everything you read in the book of Daniel? What sections of the book of Daniel do you still find confusing and mysterious? What is the main message of Daniel that you do understand clearly?
2. What difference does it make to your life to know that Michael is the Son of God? What would change if Michael were only a created being?
3. How do you relate the time prophecies of Daniel to God’s action in human history and in your life? What does the information about the prophetic time periods reveal about God’s involvement in human history and in your personal life?
4. What if you never live to experience the final events soon to befall the earth before the coming of Jesus? What if you do not go through the shaking? Is yours a second-class experience? If the Lord says to you, “And you shall rest, and shall stand in your allotted place at the end of the days” (Dan. 12:13, RSV), isn’t that about all you really need? Give reasons for your answers.
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Key Text: Dan. 12:3
Study Focus: Daniel 12; Rom. 8:34; Luke 10:20; Rom. 8:18; Heb. 2:14, 15; John 14:29; Rev. 11:3.
Introduction: Three topics in this week’s lesson deserve special attention because, in these areas, Seventh-day Adventists hold distinct views: The role and nature of Michael, the specific nature of the resurrection, and the time prophecies in Daniel 12.
Lesson Themes:
Life Application: Given that the God of Daniel is our God and we are God’s people, the promises to Daniel are our promises, too. Michael, namely, Jesus Christ, is our representative in the heavenly sanctuary. He is the living God who drives history and watches over us. Thus, we can live in the present, and look into the future, with joy and confidence.
Part II: Commentary
Let us explore in more detail the three themes outlined above:
Identity of Michael. Among all the characters portrayed in the book of Daniel, one deserves special attention. That figure emerges first to protect the three Hebrews in the burning fiery furnace. He is not named, but Nebuchadnezzar, even if from a pagan perspective, immediately recognized that such a being must be a “son of the gods” (Dan. 3:25, ESV). Then, in the vision of the heavenly judgment, we see what appears to be the same figure, who appears as the Son of Man (Dan. 7:13). He performs His duties as a representative of the saints. To Him “was given dominion and glory and a kingdom” (Dan. 7:14, NKJV). Next, He emerges as the “Prince of the host” (Dan. 8:11), whose priestly ministry was usurped by the little horn. Finally, this figure emerges as “Michael” (Dan. 10:13).He is called “your prince” (Dan. 10:21) and “the great prince” (Dan. 12:1). He is both a priestly and military/royal figure. In his military role, this royal warrior battles against the forces of evil symbolized by the little horn, the king of the North, and the prince of Persia. For example, the little horn by usurpation intended to be great (gdl) so as to reach the “prince of the host” (Dan. 8:11) and attack God’s people; Michael the great (gdl) prince—great by right—stands up to defend the people. The polar opposition between Michael and the anti-God powers places Michael as a representative and expression of God Himself. Note that the designation of Michael as “one of the chief princes” (Dan. 10:13) does not contradict the above considerations. Most likely this expression points to the so-called plural of fullness as when God addresses Himself in the second-person plural—“let us” (Gen. 1:26, Gen. 11:7), “one of us” (Gen. 3:22), “for us” (Isa. 6:8)—which indicates a plurality of “persons” within the Godhead. Michael is indeed one of the chief princes, because, as the eternal Son, He is a distinct Person within the Godhead and one with the Father. This characterization is further emphasized in the New Testament. Michael led the heavenly army, which expelled the dragon and his angels from heaven (Rev. 12:7–9). Michael, also called “archangel,” disputed with the devil over the body of Moses (Jude 9). Interestingly, the voice of the “archangel” will bring about the resurrection of the saints at the coming of Jesus (1 Thess. 4:16). Not surprisingly, Christ associated the resurrection with the voice of the Son of Man (John 5:28, 29). So, the inescapable conclusion is that Michael is Jesus.
Scope of the Resurrection. The first reference to the resurrection in Daniel 12:2 announces that both the righteous and the wicked will rise from the dead at the same time. This resurrection takes place within the framework of the time of the end as Michael stands up to save His people (Dan. 12:1). Therefore, this awakening must be a special resurrection, because, as taught elsewhere in Scripture, the general resurrection of the righteous will take place at the second coming of Jesus and that of the wicked will happen at the end of the millennium. However, Scripture gives indication of a special resurrection of those who crucified Jesus (Dan. 12:2; Matt. 26:63, 64; Rev. 1:7) and those who have died in the faith of the three angels’ messages (Rev. 14:13). As The Seventh-day Adventist Bible Commentary nicely summarizes: “A special resurrection precedes Christ’s second advent. ‘All who have died in the faith of the third angel’s message’ will arise at that time. In addition, those who beheld with mockery Christ’s crucifixion, and those who have most violently opposed the people of God, will be brought forth from their graves to see the fulfillment of the divine promise and the triumph of truth (see GC 637; Rev. 1:7).”—Volume 4, p. 878. A second reference to the resurrection occurs in Daniel 12:13, which in contrast to the previous one, takes place at the “end of the days.” This event is the general resurrection of the righteous, mentioned elsewhere in Scripture. Daniel received the promise that at the “end of the days,” he will arise to receive his inheritance. The term “inheritance” (goral) evokes the allotted inheritance (goral) given to each tribe after God’s people entered the promised land. This term evokes the Exodus and the covenantal promise that God would give land to the people. Daniel received the same promise. In the end, he will receive his “lot” in the new creation, the new heaven and new earth. Resurrection is not the transition from a material to an immaterial state. Indeed, it is a transition from a sinful and degraded condition to a state of perfection. We will enjoy life to its fullness in the concrete reality of the new heavens and new earth that God will bring into existence (Isa. 65:17, Rev. 21:1–5).
Time Prophecies. As we look into the prophetic timelines mentioned in Daniel 12, we should bear in mind that this chapter is a conclusion and epilogue to the whole book. Three specific time prophecies appear in Daniel 12. The first one predicted that “a time, times, and half a time” must last until “the power [yad, hand] of the holy people has been completely shattered” (Dan. 12:7, NKJV). This prophecy refers to the time during which the saints were in the “hand” (yad) of the entity symbolized by the little horn (Dan. 7:25), according to Daniel 7. This 3 1/2-time period spans from A.D. 538, with the establishment of the papacy, to 1798, when the French emperor Napoleon put an end to the secular rule of the papacy and thus “shattered” the “power” (yad) that oppressed God’s people. The second prophetic time mentioned here is the “1290 days.” This time prophecy should start with the removal of the “daily” (tamid) and the setting up of the “abomination of desolation” (Dan. 12:11). These events are related to the work of the little horn, which removed the daily and set up the abomination of desolation (Dan. 8:9–12). Therefore, this prophetic period must overlap with the “3 1/2 times,” mentioned above. It most likely extends until 1798, in which case it reaches back to A.D. 508. The major event that occurred around this date is the conversion of the French King Clovis to the Catholic faith. This major event—comparable to the conversion of Constantine to Christianity—paved the way for the consolidation of papal power. It is interesting that both the beginning and the end of this prophetic period are marked by the action of a French leader. Finally, the prophetic period of “1335 days” (Dan. 12:12) comes with a blessing for those living at the end of it (see also Rev. 14:13). No starting or closing time is given. But it appears that this time period is a continuation of the previous period of “1290 days.” Thus, from the conversion of Clovis around 508, the 1335 days reach to 1843/1844, when the first angel’s message was being preached and the 2300 evenings and mornings were coming to a close.
Part III: Life Application
“A group of college students was frustrated with their struggle to understand the book of Daniel. So they went to the gym to play basketball. After their game they noticed that the old caretaker was sitting in the corner reading. ‘What are you reading, Joe?’, they asked. ‘The book of Daniel,’ he replied. ‘Oh, you can’t understand that.’ ‘Yes, I can,’ Joe replied. ‘It’s quite simple. God wins.’”—Adapted from Bob Fyall, Daniel: A Tale of Two Cities (Great Britain: Christian Focus Publications, 1998), p. 151.
1. How do you cope with the fact that you may not understand everything you read in the book of Daniel? What sections of the book of Daniel do you still find confusing and mysterious? What is the main message of Daniel that you do understand clearly?
2. What difference does it make to your life to know that Michael is the Son of God? What would change if Michael were only a created being?
3. How do you relate the time prophecies of Daniel to God’s action in human history and in your life? What does the information about the prophetic time periods reveal about God’s involvement in human history and in your personal life?4. What if you never live to experience the final events soon to befall the earth before the coming of Jesus? What if you do not go through the shaking? Is yours a second-class experience? If the Lord says to you, “And you shall rest, and shall stand in your allotted place at the end of the days” (Dan. 12:13, RSV), isn’t that about all you really need? Give reasons for your answers.