In my last blog posting I presented a brief case for the Old Testament information regarding the physical resurrection of the body. One of the texts which I mentioned was Daniel 12:1–2. But I noted there that this Scripture does not directly declare the resurrection. Rather it is a spiritual resurrection which implies a physical resurrection.
In Daniel 12:1–2 we find a passage that clearly speaks of the great tribulation in AD 70: “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued” (12:1). But it also seems to speak of the resurrection occurring at that time: “And many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt” (12:2).
How are we to understand this passage? Does Daniel teach that the eschatological, consummate resurrection occurs during the great tribu-lation in AD 70? No, he does not. Let me explain.
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Daniel appears to be presenting Israel as a grave site under God’s curse: Israel as a corporate body is in the “dust” (Da 12:2; cp. Ge 3:14, 19). In this he follows Ezekiel’s pattern in his vision of the dry bones, which represent Israel’s “death” in the Babylonian dispersion (Eze 37). In Daniel’s prophecy many will awaken, as it were, during the great tribulation to suffer the full fury of the divine wrath, while others will enjoy God’s grace in receiving everlasting life. Luke presents similar imagery in Luke 2:34 in a prophecy about the results of Jesus’s birth for Israel: “And Simeon blessed them, and said to Mary His mother, ‘Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed.’”
Christ himself points out that some from Israel will believe and be saved, while others will not (e.g., Mt 10:34–36; 13:11–15), that in the removing of the kingdom from Israel many will be crushed and scattered like dust (Mt 21:43–45). He even speaks of the saved Jews as arising from the “shadow of death” (Mt 4:16). Though in AD 70 elect Jews will flee Israel and will live (Mt 24:22), the rest of the nation will be a corpse: “wherever the corpse is, there the vultures will gather” (Mt 24:28). Indeed, in AD 70 we see in the destruction of the city of Jerusalem (Mt 22:7) that “many are called, but few are chosen” (Mt 22:14). Elsewhere he employs the imagery of “regeneration” to the arising of the new Israel from out of dead, old covenant Israel in AD 70: “You who have followed Me, in the regeneration when the Son of Man will sit on his glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Mt 19:28).
This paralleling of divine blessing and divine curse, of life and death (cf. Ro 11:15) for those in Israel is a frequent theme (under varied images) in the Book of Revelation: God’s angels protect some Jews from the winds of judgment, while not protecting others (Rev 7:1–9). John measures some Jews for safe-keeping in the temple, while not measuring others (11:1–2). Some stand high upon Mt. Zion in safety (Rev 14:1–5), while others do not (Rev 14:17–20).
Returning now to Daniel, it appears that Daniel is drawing from the hope of the future, literal resurrection and applying it symbolically to the first century leading up to the tribulation in AD 70. That is, he is portraying God’s separating believing Jews out of Israel through the winnowing of Israel in AD 70. Again, this is much like Ezekiel’s practice in his vision of the valley of dry bones. Though Ezekiel’s prophecy is concerned with Israel as a whole, whereas Daniel shows that Israel’s hope is the believing remnant.
In Daniel 12:4 the prophet hears a command to seal up his message until Israel’s end, thus delaying its prophesied actions. In Revelation 22:10 John receives a command precisely the opposite of Daniel’s, resulting in Revelation as a whole being opened and thereby fulfilled shortly: “Do not seal up the words of the prophecy of this book, for the time is near” (Rev 22:10; cp. 1:1, 3; 22:6).
Then Daniel sees in 12:5–7 an image that forms the pattern of John’s vision in Revelation 10:5. A man (angel) standing above the waters uttering an oath to the eternal God. He promises that the events of Israel’s end will be finished, transpiring within a period of “a time, times, and half a time.” This apparently signifies a period of one year, two years, and half a year, which is John’s three and one-half years or forty-two months (Rev 11:2; cp. Rev 12:14).
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In Da 12:8 the prophet expresses confusion about the outcome of his prophecy. He knows neither when (Da 12:6) nor how (Da 12:8) these prophecies will come to pass. But according to Revelation 10:6–7, John is informed both when and how they will transpire — since he lives in the end time period (which begins with the incarnation of Christ, Ac 2:16–17, 24; 1Co 10:11; 2Ti 3:1; Heb 1:1–2; 9:26; 1Jn 2:18; 1Pe 1:20).
So the resurrection in Daniel 12 does not support the hyper-preterist approach because it does not associate the consummate resurrection with the AD 70 tribulation. Daniel only picks up on resurrection imagery and, like Ezekiel, applies that to corporate Israel. He is teaching that in the events of AD 70, the true Israel will arise from old Israel’s carcass, as in a resurrection.