Whereas the previous verses have focused on the Antichrist, those in this pericope concern Israel. Here we learn that this "end time"will definitely be a time of intense persecution of Jews. This section constitutes the climax of this revelation (chs. 10-12) as well as the climax of the whole series of prophecies that this book records. It highlights God's faithfulness to His promises to His chosen people Israel.
12:1 At the time of the end (11:40), Michael, the angel responsible to protect Israel (cf. 10:13, 21), will arise in defense of this nation. This revelation focuses the reader's attention again on the invisible and supernatural dimension to the events that will take place. "Now at that time"introduces additional information about this end time; it does not introduce a chronologically subsequent event.
This period generally will be a time of extreme distress for the Jews, worse than any other time in their national history (cf. Deut. 4:30; Jer. 30:7; Matt. 24:21; Rev. 6-19).438The repetition of "your people"in this verse clearly identifies the Jews, not all believers. They will be the focus of intense persecution, and their land will become an international battlefield (cf. Matt. 24:22).
Nevertheless all those Jews whose names are in "the book"will experience rescue (cf. 7:18, 27). This is not a promise of spiritual regeneration; that comes only by faith in Jesus Christ for Jews living then. Rather it is a promise of national deliverance from human enemies (cf. Zech. 12:10; 13:8-9; Rom. 11:26). Therefore "the book"probably contains the names of all the Jews living in that region then who will experience physical deliverance (cf. Rev. 12:13-17).439The figure of a book connotes a divine record written beforehand that is the basis for this rescue.440
12:2 Why did the angel say "many"will awake and not "all?"Apparently he did so to stress the fact that those Jews who die because of Antichrist's persecutions will experience resurrection at the end of this period (i.e., the Tribulation; cf. Rev. 20:4-6).441He referred to the hope of those Jews in particular. Furthermore this wording clarifies that not all will arise then. Some will experience resurrection at other times in history (e.g., 1 Thess. 4:13-17; Rev. 20:4-6).442
The angel meant a physical resurrection rather than just a renewal of the soul (cf. Isa. 26:19; Hos. 13:14). This seems clear since he specified that they will arise from "the dust of the ground."443
"The OT's standard way of envisaging dying and coming back to life is by speaking of lying down and sleeping, then of waking and getting up. The former is an extreme form of the latter, which thus provides the metaphor for it (2 Kgs 4:31; 13:21; Isa 26:19; Jer 51:39, 57; Job 14:12). Further, dying means lying down with one's ancestors in the family tomb, with its nonmaterial equivalent, Sheol; so coming back to life would mean leaving such a land of earth' (cf. also Pss 49; 73). The image presupposes a restoring to life of the whole person with its spiritual and material aspects."444
"The Bible never speaks of sleep in reference to the soul, for sleep is not an activity of the soul. Rather, the Bible always speaks of sleep as an activity of the body (see Matt. 9:18-25; Mark 5:35-42)."445
Some of these Jews will enter into everlasting life, namely, those of them that will be believers. Others will experience disgrace and everlasting contempt, because they do not believe on Christ (cf. Matt. 25:46; John 5:28-29). Evidently those martyred during the Tribulation and resurrected at this time will reign with Christ during His kingdom, which will begin with His return to earth following the Tribulation (Rev. 20:4).
While this verse teaches that there will be a resurrection of the wicked, it does not say that this will occur at the end of the Tribulation. It only says that others will awake to disgrace and everlasting contempt. Revelation 20:12-14 make it clear that the resurrection of the wicked will occur at the end of the Millennium, not at the end of the Tribulation. In the context of Daniel 12:2, the emphasis is on the hope of the Jews who will die in the Tribulation. The destiny of the wicked is brought in simply to clarify that they too will be raised, not to specify when.
This is the first mention in the Old Testament of a twofold resurrection. For this reason, and because this verse identifies the time of the physical resurrection of saved Jews (who lived outside the church age, cf. 1 Thess. 4:13-16), this is an extremely important verse.
"Those who argue simply on the basis of the concept of lifetime' or age' for only an age-long punishment in hell rather than one of endless duration must reckon with the many passages in the OT that apply olamto the endless life and sovereignty of God himself. In other words, if hell is not eternal, neither is God; for the same Hebrew and Greek words are used for both in the Bible (cf. Rev 4:10; 20:10; 21:8). The corresponding Greek word aionexactly parallels the Hebrew olamin connotation and semantic development."446
This is the first occurrence of the expression "eternal life"in the Old Testament.447
12:3 The emphasis on hope for the Jews living during this time continues in this verse. Rewards will follow resurrection. Those Jews who have insight into the importance of remaining faithful to God and who do so will receive glory (cf. 11:33, 35). Those who lead others to do right will too. Their glory will be similar to the glory of the firmament above and to the stars (cf. Matt. 13:43). The angel expressed this blessing in a beautiful parallelism. Their glory will involve the privilege of reigning with Jesus Christ during His millennial kingdom and from then on (cf. Matt. 25:14-30; Luke 19:11-27; Rev. 20:4).
"Verses 2-3, then, clearly affirm the doctrines of resurrection and of eternity beyond the grave. Even the most skeptical OT scholars concede the presence of these doctrines here . . ."448
