At the End
Daniel 11:36-12:4
Many movies and other forms of media often have background characters carrying around signs that say things such as, “Repent, the End is Near.” These signs most often appear at the most tumultuous time in the narrative, like when the Stay Puft™ marshmallow man is marching down the street in New York City during the climax of “Ghostbusters.” The heroes of the film or the world in general face a threat that conjures just one conclusion: this is the end!
It seems the tumultuous times faced by Daniel and those inferred to by the angel in the revelation that makes up chapters 10-12 conjured up similar thoughts. As the heavenly being continues to illuminate Daniel’s knowledge regarding the doings of kings and the presence of God there-in, the heavenly being reveals hints regarding the end.
Between 11:35 and 11:36 there is a transition. When the text of Daniel is carefully compared with the known history regarding Antiochus IV Epiphanes, there is a noticeable discrepancy. The actions of the king at the conclusion of chapter 11 no longer match the known actions of Antiochus IV. Daniel 11:36-45 describes the king’s self-deification, military dominance, and final end. None of these match the known facts of Antiochus’ life. Antiochus did not exalt himself above other gods, reject the gods of his fathers, or worship a god unknown to his father. In fact, he continued to worship the gods of the Greek pantheon. In addition, Antiochus never came to rule over Egypt or meet his final end in Israel.[1] Antiochus was killed in battle in Persia in December 164 BC.[2] Since these aspects of the text do not match the known history of Antiochus IV, another explanation becomes necessary.
Some believe this is sound evidence that the author of Daniel presented the book in completed form somewhere between the events portrayed through verse 35 and predicted future events that begin in verse 36. (Some of these interpreters place the break between the historical portion and the future telling at verses 39 and 40.) They believe that the author uses the motif of the guide from heaven to tell the specific history of Antiochus up until the known time. Then they continue with an account that shows God’s victory over Antiochus IV. This account does not match the known history because it had not yet occurred when the author completed the text. In this understanding, interpreters believe that the future prediction is erroneous in regards to Antiochus IV.[3] This never occurred and is therefore not truly prophetic future telling. The unfortunate fallout of this is that it causes questions regarding the authority of Scripture.[4] In fact, Carol A. Newsom states that the author of Daniel made a mistake in assuming that Antiochus represented the climax of blasphemous arrogance.[5] Would those who chose the cannon of Scripture, choose a book that had erroneous predictions? Most likely they would not because they would not understand errors or mistakes as revealed truth.
So, another explanation proves necessary. It appears best to understand the individual presented in 11:36-45 as a person in the vain of Antiochus IV. Dale Ralph Davis points out that the presentation of Antiochus is mirrored in the presentation of the king. 11:21-24 show us the rise and success of Antiochus IV and 11:36-39 show us the rise and success of the king. The reflection continues with 11:25-31 showing us the conflict and oppression under the rule of Antiochus IV and 11:40-45 showing us the conflict and oppression under the king. Finally, 11:32-35 and 12:1-3 both show us the strength of the wise ones standing under oppression.[6] Through these mirroring characterizations, the angel presents Daniel with an ongoing revelation that speaks to the suffering of God’s people throughout time. The original audience of the book of Daniel would look at the motifs presented in the biographical sketch of this figure, seeing an echo of Antiochus. They would then understand that the events painted in regards to this individual might not be specific in regards to their occurrence. Rather, the similarities to events that happened during Antiochus’ reign would allow those who receive the prophecy to see that times to come would present further tribulation for the faithful. This prophetic word declares the type of suffering to come, not necessarily the specifics. The suffering of the faithful, the wise, would be of the same type as that experienced by the faithful in Israel during the reign of Antiochus IV Epiphanes.
Luckily the story does not end there. No, the story ends in victory through God. Chapter 11 concludes with the defeat of the king. He will come to his end! Then chapter 12 informs us that Michael, the angel that protects Israel, will rise up. Michael serves as the patron angel of Israel, fighting for Israel against rivals and acting as deliverer for Israel. In extracanonical literature, Michael is known as the intercessor for Israel before God. He is also described as merciful and righteous.[7] This mighty being rises up and protects Israel during the time of persecution. As this mighty angel rises up, the people whose names are written in the book will be delivered. This book, known from Psalm 69 as the book of life, presents the elect within the kingdom of God. The people whose names appear there-in are precious to God.
How does this deliverance come about? Deliverance for the faithful comes through resurrection to everlasting life. Unfortunately, for those who are unfaithful resurrection also comes, but toward everlasting contempt. In this revelation, the heavenly messenger provides the clearest and one of the first references to resurrection in Scripture.[8] Throughout the majority of the Old Testament, death was thought of similarly to other ancient near eastern cultures. The most fundamental of which is an existence after death in a grave like netherworld. The Israelites called this place Sheol and they believed that existence there allowed for no interaction with God.[9] The messenger offers greater hope for the faithful: everlasting life. The messenger offers greater punishment for those opposed to God: everlasting contempt. As the wise and faithful people face tribulation, hope can be found in this promise. God will bring about new, everlasting life! Rather than accepting the reality of a grave like netherworld after death, in which a person experiences no interaction with God, the faithful can embrace the promise of resurrection in which a person lives eternally in God’s presence.
Upon gaining new life, the wise shine like the brightness of the heavens, like the stars forever and ever. Even though stars often represent heavenly beings throughout Scripture (Job 38:7), this is not likely here. Back in Daniel 8:10-11, Antiochus lifts himself up like the heavenly host. This is not literal, but a symbolic reference to Antiochus’ pride. Instead of being lifted up through resurrection, Antiochus and those like him are shamed. It is the righteous that are lifted up through resurrection.[10] God exalts the wise as a response to their faithfulness.
This passage reinforces the message of Daniel: God will bring about victory for those who live faithfully in the midst of tribulation of many kinds. The original audience would know that human powers will oppose the reign of God. The faithful today should also accept the fact that human powers will oppose the reign of God. Antiochus IV and the other kings mentioned in chapter 11 serve as models for all powers who oppose the right and just sovereignty of God. But in the face of such powers, the wise, those who live faithfully before God, can rest, knowing God brings victory. The wise should lead others toward righteousness without fear, knowing that reward comes through new, everlasting life. Through God’s victory, the righteous will shine like stars!
As we await the time spoken of in Daniel, we should live faithfully. Like the wise, we should stand strong as culture pushes against the truths of Scripture. We should also lead many toward righteousness. Our responsibility as the faithful includes passing on faithful patterns of living to others. The church should cease compromising its witness and instead call people toward right living – living that reflects God’s love, grace, justice, and holiness. Through this witness, others might come to believe in the grace and love of Christ, also gaining the promise of new, eternal life. Shine like stars! Allow for God’s exaltation in your life instead of self-exaltation.
Prayer: Victorious God, through you life is assured for the faithful even in the midst of death! You are the giver of hope and keeper of promises! We thank you for the gift of eternal life! As we face the tribulations brought on by a world that resists your grace, help us to remain faithful. Guide us to remain true to your word and moral statutes. Lead us as we share the righteousness which you have bestowed upon us. May our lives witness to your love, grace, justice, and holiness. We pray these things in the holy name of Christ Jesus, Amen!
[1] Dale Ralph Davis, The Message of Daniel. (Downers Grove: IVP, 2013), Scribd.com edition, 198.
[2] John H. Walton, et al., The IVP Bible Background Commentary: Old Testament. (Downers Grove: IVP, 2012), Scribd.com edition, 2221.
[3] W. Sibley Towner, Interpretation: Daniel. (Louisville: John Knox Press, 1983), 164-169; Carol A. Newsom, Daniel. (Louisville: Westminster John Knox Press, 2014), 733-739.
[4] Davis, 199.
[5] Newsom, 739.
[6] Davis, 200.
[7] Duane F. Watson, “Michael.” The Anchor Bible Dictionary: Volume 4, New York: Doubleday, 1992, 811.
[8] Tremper Longman III, The NIV Application Commentary: Daniel. (Grand Rapids: Zondervan, 1999), 294.
[9] Walton, et al., 2221.
[10] William B. Nelson, Daniel. Grand Rapids: Baker Books, 2012), Scribd.com edition, 499.
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