The End of the Matter for Daniel and for Us
The problem with optimism in this world is that it clouds reality. The reality for God’s people in this realm is properly depicted by Daniel and the Jewish exiles in Babylon during the sixth century before Messiah. Christians are exiles in a hostile world of sin; and we are looking for a brighter future.
The final chapter in the Book of Daniel is a solemn account of suffering before glory. As Daniel prayed daily, his hope was for better days to come. The revelation that came to him was antithetical to his hopeful prayers, however. More trouble, worse trouble was coming; and it would remain until the “end time.”
As chapter 12 opens, the one to greet the reader is Michael, the archangel, who stands guard over God’s chosen people (Dan 12:1). He is a warrior angel. His presence in this revelation of times of distress reminds us of God, and those in His employ, being with us. He will never leave nor forsake us (Heb 13:5).
The promise of a time of distress, a tribulation like never seen before, will have its own deliverance, according to the revelation, for those whose names are written in the book (12:1). In the New Testament, the Apostle John furthers our understanding of the far fulfillment, a period of great tribulation revealed in Revelation 6–18. Those whose names are written in the Lamb’s book of life (Rev 13:8; 17:8; 21:27) will persevere and ultimately enter God’s heavenly rest (Rev 21–22). John calls the Christians “overcomers” in 1 John 5:4. Faith, to the preserving of the soul, is what differentiates true believers from those who shrink back to destruction (Heb 10:38–39).
Even those who have died will be resurrected to life (Dan 12:2). As Jesus taught this same contrast (Jn 5:29), He explained that a resurrection judgment was also coming for the wicked. They will be raised to disgrace and everlasting contempt (12:2).
Bible readers observe two groups throughout Scripture, beginning with Cain and Abel and ending with the separation of the sheep and the goats on the Day of Judgment (Mt 25:31–46). In Daniel 12, the contrast is a little different than the customary “wicked vs. righteous” distinction. Rather, we see the wicked distinguished from the wise (12:3).
The Apostle Paul explains that Jesus Messiah is the power of God and the wisdom of God (1 Cor 1:24). The natural man, void of the Holy Spirit (Jn 14:17; 1 Cor 2:14), considers the Word of the cross (the revelation of Jesus’ Person and work) to be foolishness (1 Cor 1:18). So, it was promised to Daniel, “knowledge will increase” (12:4). With Jesus and in Jesus, those who have insight shine with the light of Christ, who has come into the world as the light of the world (Jn 8:12). These are children of light (Eph 5:8; Phil 2:15), children of God (1 Jn 3:1, 10), distinguished from children of the devil, the sons of disobedience, the children of wrath (Eph 2:2–3; 1 Jn 3:10).
As Daniel observes “two others” on either side of the river, more revelation comes. It is prompted by one’s question pertaining to the duration of the distress. In essence, “How long, O Lord?”
In biblical numerology, the number seven represents perfection. The time of distress in this account is half of that number. Three- and one-half years of tribulation has been interpreted by many theologians. Some prefer a literal translation; while others opt for a symbolic or figurative interpretation.
In the context of Daniel and the near fulfillment of these revelations to the man of God, most agree their fulfillment is found in the slow fade of the Greek empire (2nd and 3rd centuries B.C.). Some four hundred years after this revelation came to Daniel, Antiochus Epiphanes IV brought the abomination of desolation to the Temple at Jerusalem (168 B.C.). He entered the priestly courts and slaughtered pigs (unclean animals) on the altar of sacrifice as an offering to Zeus, the chief deity in Greek mythology.
The near fulfillment does not fully satisfy the reader of “end time” (12:9). It suggests a later fulfillment — at the end of history — an event that will play out on an even larger scale, in what theologians refer to as “progressive revelation.” The Apostle Paul wrote to the church at Thessalonica with the same allusions to an Antichrist figure in the future, who would bring an abomination of desolation to the Temple of God, even as Jesus quoted Daniel in His Olivet Discourse (Mt 24:15; Mk 13:14; 2 Thess 2). Paul also wrote to the Ephesians that Christ’s church is the Temple of God (Eph 2:20–22).
Two groups are observed in Daniel 12:10. The wicked will press on in their wicked deeds, while those with insight will understand the purging and purifying of the Refiner’s fire. God is sanctifying His people through trials and testing, led by the Holy Spirit (1 Pet 1:2). This invariably means suffering for the elect, often at the hands of the reprobate (Mt 5:10–12).
The message of Daniel 12 is meant to be both a warning and a comfort to the people of God in every generation, who endure diverse troubles. The book ends with the promised Word that surely gives hope to the reader. Just as Daniel was promised entry into God’s eternal, heavenly rest, so we, too, as Christians have the same hope of our allotted portion, that is, our eternal inheritance reserved in heaven for us (1 Pet 1:4).
Jesus said it best, while preparing to depart from them to go to the cross, “In the world, you will have trouble (tribulation)” (Jn 16:33). He also promised them on the same night, “I go to prepare a place for you, and if I go, I will come again and receive you to Myself, that where I am, there you may be also” (Jn 14:2–3).
In conclusion, we are people in the exile of this world. We suffer persecution at the hands of the wicked, who trouble us to varying degrees. Our Deliverer is coming; therefore, we endure as we patiently wait for our Bridegroom to take us home to glory, to heaven, the New Jerusalem, the city of God, and our eternal home.
David Norczyk
Spokane Valley, Washington
September 30, 2025
Daniel 12:1–13
