| Highlights of Dawn | October 1951 |
That Great Prince
“And at that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.” —Daniel 12:1
THE prophecy of Daniel has always claimed the attention of God’s people. History indicates that at different times throughout the long waiting period for our Lord to return, devout students, in their obedience to the Master’s instructions to “watch,” have drawn what information they could from this portion of the Word, and not without spiritual profit. Sir Isaac Newton (or shall we call him “Brother Newton”?) was one of these. His forecast concerning the increased speed of travel, which he based upon chapter 12, verse 4, is well known to many. But, like every part of the Bible, its full depth of meaning will never be plumbed by the Lord’s people in the flesh, yet we can be assured that as we continue to study, the words of the poet will be fulfilled in our experience, “Still new beauty shall we see, and still increasing light.”
The chief character mentioned in the closing, or 12th chapter, is Michael, “the great Prince” who is said to stand for the children of Daniel’s people, and it is fundamental to a proper understanding of the entire chapter to determine for a certainty just who this Michael is, and what his place is in the divine plan of the ages. The meaning of the name itself is very revealing. It is a combination of two words, one being the question form of the Hebrew personal pronoun who, and the other, one of the Hebrew words for God. Prof. Strong defines this combination to mean “Who (as) God?” This Hebrew pronoun “Who?” appears many times in the Old Testament, and is frequently applied to God. In many instances it is employed as a means of emphasizing the greatness of God, with the implication that there is none like unto him. Many good examples of this usage of the word are found in the 38th chapter of the Book of Job.
Speaking to Job of the creation of the earth, the Lord asks, “Who hath stretched the line upon it?” (vs. 5) Again, “Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder?” (vs. 25) Continuing, the Lord asks, “Who hath put wisdom in the inward parts? or who hath given understanding to the heart? Who can number the clouds in wisdom? or can stay the bottles of heaven?” (vss. 36,37) The obvious answer to all these questions is that God alone is the One to whom reference is made.
This, we say, is the obvious answer, and it is true. At the same time we cannot ignore the many scriptural references to the important part the Logos took in all the creative work of God. “Without him was not any thing made that was made,” John tells us. (John 1:3) The close association of the Logos with his Father is indicated by the invitation, “Let us make man in our image, after our likeness.” (Gen. 1:26) Thus, while the many questions asked Job concerning the greatness of the Creator imply that none other but Jehovah could possibly know and do all the things mentioned, we cannot rule out the fact that the Logos worked together with him and hence cannot therefore be excluded from the answer.
Another very interesting use of this question form of the Hebrew pronoun “Who?” as applied to God, is found in Micah 7:18,19: “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” What an interesting question is raised here! “Who?” indeed, is the instrument used to extend mercy and forgiveness to Israel?
The Apostle Peter answers this question in Acts 5:31. In our text Michael is declared to be “the great Prince which standeth for the children of thy [Daniel’s] people,” and Peter declared concerning Jesus, “Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.” When we consider this explanation in connection with the question raised by Micah—“Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?” the answer clearly is that no other god, or mighty one, would, or could do this except his own beloved Son whom he exalted to his own right hand for this very purpose, for Jesus became the “great Prince” referred to in our text.
Thus the question form of the pronoun “Who?” as used in the name Michael helps much to emphasize the great height of Jesus’ exaltation in the divine plan. Used so many times respecting God, as it is throughout the Old Testament, with the implication that he alone is the answer to the many questions raised, it helps us to grasp more fully the depth of meaning, for example, in Jehovah’s promise concerning his Son, “Therefore will I divide him a portion with the great.” (Isa. 53:12) It also gives us a greater appreciation of the Master’s own words, “Even as I also overcame, and am set down with my Father in his throne.” (Rev. 3:21) Again, said Jesus, “All power is given unto me in heaven and in earth.” (Matt. 28:18) How wonderfully appropriate, then, that the name Michael should be given to the exalted Jesus, particularly in connection with the work of God outlined in Daniel 12. He is the one exception whom the Scriptures reveal as properly occupying a position of authority, power, and glory alluded to so many times in the question, Who is such a God? It is this that is implied by the statement that we should honor his Son even as we honor him.—John 5:23
Michael Stands Up
Our text declares that “at that time [‘the time of the end,’ Dan. 11:40; 12:4,9] shall Michael stand up.” This expression, “stand up,” is used in prophecy to denote the coming into power and the reigning of kings. For example, in chapter 11, verse 21, we read concerning a certain earthly ruler, “And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.” It is plain from this use of the expression “stand up” that the standing up of Michael is descriptive of his becoming a Ruler, a King, for the exercising of dominion. There is only one person mentioned throughout all the prophecies and promises of God of whom this could be true, and he is the highly exalted and glorified Jesus. This high honor was not given to any of the angels.—Heb.1:8,13
Our text states that as a result of Michael’s standing up there is a “time of trouble, such as never was since there was a nation.” In this statement we have a very important key to identify Michael, and also to reveal at what time in the divine plan the events mentioned would occur, for Jesus quoted this prophecy and applied it to the time of his second presence and the end of the present Gospel age. See Matthew 24:21,22.
In quoting from this prophecy Jesus, even as Daniel, emphasized the seriousness of the trouble, or distress, which had been foretold, saying, that it would be such as had never occurred before. By way of further clarification, it is interesting to note the prophecy of Joel, chapter 2, verses 1 and 2. Here the time identification is definite—“the day of the Lord.” This “day” is said to be one of clouds and thick darkness, “as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like.”
“There hath not been ever the like.” How well this harmonizes with Daniel’s words, “such as never was.” In Revelation 16:18 this same “time of trouble”—or “tribulation,” as Jesus described it—is symbolized by a great earthquake, with the explanation, “such as was not since men were upon the earth, so mighty an earthquake, and so great.” The fact that Daniel, Jesus, and the Revelator all emphasize that the trouble they describe is the greatest that ever occurred, is indubitable proof that all three prophecies refer to the same period of distress. Obviously, there can be only one trouble that is the greatest.
Jesus quoted Daniel’s prophecy in reply to the disciples’ request for the sign which would indicate the time of his presence (parousia) and the end of the age (aion). (Matt. 24:3) This shows clearly that Jesus understood Daniel’s prophecy to apply to this end of the age, the time when he would return to establish his kingdom. This is one reason the Master emphasized that there would never again be such a time of trouble, or tribulation; that the one referred to by Daniel would be the last great struggle of the ages, for after that would come the messianic kingdom of peace and health and life. Since Jesus quoted Daniel’s prophecy as applying to the time of his own presence, it is clear that he believed the name Michael applied to him.
Deliverance
As listed in the prophecy, another event foretold to happen at “that time” is the deliverance of Daniel’s people. Daniel’s people are God’s people, and it is not unreasonable to conclude that the reference here is to the deliverance that ultimately comes to all the Lord’s people. This work of deliverance begins with the return and second presence of our Lord. It is significant, in this connection, that Jesus, in outlining the signs of his presence, including Daniel’s forecast of a “time of trouble, such as was not since there was a nation,” should add, “When these things begin to come to pass, then look up, and lift up your heads; for your redemption [deliverance, Diaglott] draweth nigh.”—Luke 21:28
Individuals of the Lord’s people throughout all the ages have been delivered from the “snare of the fowler.” (Ps. 91:3) The Lord has shielded them from experiences that would not work to their ultimate good. Nevertheless, they have always been a persecuted and suffering people. They have been ostracized and held in disdain by the world. But the Lord promised that the time would come when he would take away “the rebuke of his people from off all the earth.” (Isa. 25:8) This “time” has its beginning as a result of our Lord’s return and the establishment of his kingdom, and the first to be “delivered” is the church class, the “little flock.” Then will come the deliverance of the “great multitude,” next the ancient worthies, and finally all mankind who prove worthy of life under the terms of the New Covenant. Thus during the thousand years’ presence of that “great Prince,” all will be delivered, that is, all who shall be found “written in the book”—the Lamb’s book of life.—Rev. 13:8; 20:12; 21:27
This does not mean that the last members of the body of Christ this side of the veil will escape persecution. The “deliverance” referred to is primarily from death. Nevertheless, when thus delivered it means that each group will take its place in the new age, and will no longer be subjected to the adverse influences and persecutions which have assailed the Lord’s people throughout all the ages of the past. In the earlier chapters of the Book of Daniel, it is disclosed that to him God had revealed that special seasons of persecution were yet to come upon his people, so the vision from God which he records in 12th chapter must have been especially comforting, for it assured him of the ultimate triumph of God’s cause in the earth, and the final deliverance and victory of the people of God.
That this full deliverance is what is referred to seems clearly shown in verse 2, which reads: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” We will not here take time to discuss the meaning of this last expression, as we are citing the text merely to show that the time Daniel is forecasting, which begins with a trouble such as never was since there was a nation, continues to include the period when even the dead will be restored to life. And it is Michael, the “great Prince,” who will be the great Life-giver. See John 5:28,29.
In the last verse of the chapter we read: “But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” In the prophecy, various periods of time are referred to as “days,” the longest of which is 1,335 “days.” The expression, “at the end of the days,” can well be construed to mean after this longest measurement of time has been fulfilled. Since, as we have seen, “that time” includes the period when even the dead are to be raised, Daniel’s own deliverance from death, when he would stand in his “lot” as one of the “princes in all the earth,” could be any time within this general period, following the fulfillment of the 1,335 “days.”—Ps. 45:16
Since Daniel will be one of the human representatives of the kingdom who are described as “princes,” all of whom will be of the ancient worthy class, it is necessary to keep in mind Paul’s words that “they without us should not be made perfect.” (Heb. 11:39,40) This means first, that Daniel cannot stand in his “lot” until the church is complete, and also that he, together with his compatriots of ancient times will be delivered from death shortly after the church has been united with her Lord, hence very soon following the close of the 1,335 “days.” But when we say “soon,” it is with the thought that “one day is with the Lord as a thousand years.” (II Pet. 3:8) So from the Lord’s standpoint, Daniel will stand in his lot at the “end” of the “days,” even though it be more than seventy-five years following the close of that prophetic period.
The Increase of Knowledge
Another development prophesied to occur at the time of the fulfillment of this prophecy is a great increase of knowledge, and much running to and fro. This is specifically referred to as taking place in the “time of the end,” the period in which conditions lead up to the end of Satan’s world in a great “time of trouble,” and when righteousness finally will triumph in the earth. It is in this period that knowledge was to be increased, and when many would run to and fro.
Just as we have already witnessed at least the beginning of the foretold “time of trouble,” so today it is easy to discern the fulfillment of this prophecy concerning the increase of knowledge, and the resultant running to and fro in the earth. In fact, it has been the increase of general knowledge which has, because of human selfishness, led up to the present “distress of nations, with perplexity.”—Luke 21:25
This increase of knowledge has been by divine appointment. It does not mean that the human race today is any more intelligent than it was a thousand or two thousand years ago. And, as we consider this prophecy, it is well to realize that its fulfillment, as manifested now in the affairs of men, is only a beginning. And now, also, in so far as the Lord’s own people are concerned, this prophecy is having a marvelous fulfillment in that the Lord, in his providence, is blessing them with an ever increasing knowledge of his plans and purposes, particularly as they have to do with the times in which we are living.
Especially has this been a time of searching and of the increase of spiritual knowledge for the Lord’s people, those who are blessed with the wisdom which is from above. Verse 10 of the prophecy states, in this connection, that “none of the wicked shall understand; but the wise shall understand.” The “wicked” understand many things along material lines. The progress of science and invention has been marvelous—an “increase of knowledge” indeed—but the world chaos to which it has led is baffling the wisest of the worldly-wise. Only the “wise” among God’s people really understand the meaning of it all, and are in a position to point out what the ultimate result will be. This is not because they are more brilliant than others. In fact, often the reverse is true, because the Lord has chosen the “foolish” of this world to confound those who imagine that they are wise.
The reason those who are “wise” toward God are able to understand the significance of world events in relation to the divine plan, is that God has manifested his special blessing toward them to this end.
As we have seen, the prophecy has its fulfillment at the end of the age, when the Lord would return and be present. Jesus told his disciples that no one would know in advance the exact time of his return, and that to discern his presence when he did return they would need to “watch.” Then he added, “Blessed are those servants, whom the Lord when he cometh shall find watching.” (Luke 12:37) And what is the blessing they were to receive? Jesus’ promise was that he would gird himself and come forth and serve them with “meat in due season.” (Matt. 24:44,45) This is unquestionably a symbolic reference to an increased knowledge of the divine plan, particularly that part of the plan due to be fulfilled at the end of the age. It is the receiving of this knowledge which makes the “watchers” “blessed.”
This harmonizes beautifully with Daniel’s own reference to the same inspiring experience. He said: “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” Space here will not permit a discussion of this prophetic period. We refer the reader to volumes 2 and 3 of Studies in the Scriptures for an analysis of this and the other time measurements of this chapter, which are mentioned in verses 7, 11, and 12. We will simply state that there is ample reason to believe that the 1,335 “days” ended approximately in the year 1874. It has been since that time that those faithfully and humbly watching the “sure Word of prophecy” in relation to the fast-moving events in the church and in the world, have experienced the blessedness spoken of by the prophet.
Christ’s Role in the Plan
Summarizing, then, we have seen that in this prophecy of Daniel, chapter 12, is foretold a great increase of knowledge which was to come both to the church and the world; the greatest time of trouble the world has ever witnessed; the deliverance of God’s people, and the resurrection of the dead. All of these events occur when Michael “stands up,” and throughout the prophecies and promises of the Bible they are all shown to be events associated with the second presence of Christ.
It was Jesus himself who prophesied that at the time of his presence there would be a brightshining, Greek astrape, which would affect the whole world—shining from the east even unto the west. (Matt. 24:27) This is simply another way of describing the great increase of knowledge accompanying the standing up of Michael. True, this increase of knowledge as it affects both the church and the world is now only beginning. Eventually it will fill the whole earth with the glory of God, as the waters cover the sea. The, point is that in the plan of God, Christ is the One responsible for this increase of knowledge, proving again that he is Michael, ‘the great Prince” of Daniel 12:1.
Jesus identified the prophetic “time of trouble” resulting from the standing up of Michael with his own presence, not with the presence of some other personality. The prophecies clearly reveal that it is this “time of trouble” which finally results in the overthrow of the “kingdoms of this world.” The period in which this occurs is prophetically described as the day of the Lord’s wrath, and in Revelation 11:17,18, we read: “We give thee thanks, O Lord God Almighty, which art, and wast, and art to come: because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.”
This wonderful outburst of praise to God follows what is described as the sounding of the “seventh angel,” who said, “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever.” The picture is of the “Lord God Almighty” asserting his authority in the affairs of men, manifesting his wrath against “this present evil world,” and as a result the nations becoming angry. But it is clear that Christ acts for Jehovah in this, thus fulfilling the prophecy concerning the standing up of “Michael.”
This is substantiated by the prophecy of the 2nd Psalm, verse 8, where Jehovah tells us that he would exalt Jesus to his holy hill of Zion as King, and would say to his Son; “Ask of me, and I shall give thee the heathen [nations] for thine inheritance, and the uttermost parts of the earth for thy possession.” When Jesus receives these, he is said to dash the nations to pieces like a potter’s vessel. So again, Jesus is seen to be Michael, for it is the standing up of Michael which precipitates the trouble that destroys Satan’s world.
Michael, the Archangel
In Jude 9 the apostle refers to “Michael the Archangel,” and in I Thessalonians 4: 16 Paul prophesied that Jesus would “descend from heaven with a shout, with the voice of the Archangel, and with the trump of God.” Jesus is responsible for all three of these manifestations of his presence. Since the “voice” here referred to is that of the Archangel, and inasmuch as Jude identifies the Archangel as Michael, we are thus again furnished with incontrovertible proof that “the great Prince” of Daniel’s prophecy is none other than our Lord Jesus.
The “shout,” the “voice,” and the “trump of God” mentioned in this prophecy of our Lord’s return all symbolize—each in its own way—the thought of deliverance, either from the oppression of “this present evil world,” or from the thralldom of sin and death. It is for this reason that Paul, after writing this prophecy concerning the result of our Lord’s return, adds, “Wherefore comfort one another with these words.”—I Thess. 4:18
All the prophecies and promises of God relating to the work of Christ during his second presence are messages of comfort. Even those which predict the overthrow of the kingdoms of this world, while they describe a “time of trouble,” are nevertheless designed to stimulate hope is the hearts of God’s people, for they give assurance that every vestige of Satan’s empire of oppression is to be destroyed. This we know is essential in order for full deliverance to come to the people of God—that deliverance which will be accomplished by “the great Prince” of Daniel’s prophecy.
The assurance of this coining deliverance must have been of great encouragement to Daniel. The prophecy was given at a time when he, together with all the typical people of God, were in bondage to the Babylonians. In his interpretation of Nebuchadnezzar’s dream, and in his own vision of the four “beasts,” while the Lord’s kingdom was seen in the distant future, there was to be nothing for a long time except the succession of one Gentile power after another. See Daniel, chapters 2 and 7. Besides, it was also revealed that an iniquitous system would arise which would “wear out” the Lord’s people.—Daniel 7:25
Much in the visions presented to Daniel showed a gloomy picture which made him sick at heart. His people were suffering then, and as he understood the visions, they would continue to suffer for a long time. He recognized that this was because of Israel’s sins, and in chapter 9, verses 3 to 19, we find a most remarkable prayer of repentance on behalf of the nation, and a plea for God to restore his favor to them.
It was while he was thus praying that Gabriel came to him with another message, the one concerning the sixty-nine symbolic weeks until the coming of “Messiah, the Prince.” Here was a ray of hope. The Messiah would come, and in the prophecy it is impressed upon Daniel that the Messiah would be a “Prince.” As the prophetic visions unfolded to him this “Prince” would therefore be the center of his hope.
While the prophecy of the sixty-nine weeks held out a measure of hope, this hope was somewhat obscured by the revelation that in the midst of the seventieth week the Messiah would be “cut off.” What could this mean? Today we know that it was one of the prophecies which foretold the suffering and death of Christ, but Daniel did not understand that feature of the divine plan. To him it was simply that some unexplained calamity would come upon the Messiah, his Prince of hope.
So Daniel continued to mourn—“three full weeks,” he tells us in chapter 10, verse 2. Then another vision was given to the prophet. In connection with this vision, Gabriel said to Daniel, “I will show thee that which is noted in the scripture of truth; and there is none that holdeth with me in these things, but Michael your Prince.” (ch. 10, vs. 21) “Michael your Prince”—how revealing is this expression! Daniel was given hope because a definite time had been shown when “Messiah the Prince” would come. And now his “Prince” of hope was identified for him by the name Michael. One who not only would be anointed by God, but would fulfill all the wonderful promises God had made in behalf of Daniel and his people.
This occurs in the last verse of chapter 10, and in chapter 11 is shown the strivings for power and position on the part of various kings, such as the “king of the north” and the “king of the south.” One after another of these are said to “stand up,” but in the rulership of none of them is deliverance indicated for Daniel’s people. The outlook still was dark from his standpoint.
But finally the vision of the activities of earthly kings comes to an end, and a glorious climax of hope is presented to Daniel, beginning with the words of our text, “And at that time shall Michael stand up, the great Prince which standeth for the children of thy people.” Gabriel had already told Daniel that this Prince held with him in the things pertaining to God and to Israel, but not until the 12th chapter is he said to “stand up,” that is, to reign.
This Prince, according to the prophecy, would first come at the close of the sixty-ninth week from a given date. But that coming was for the purpose of suffering and dying for Israel and the world. He would be “cut off,” although not for himself, but for the people, giving himself a ransom for all. But he was to come again, not to be “cut off,” but to reign. He was coming to “stand up” as a reigning Prince, and through the exercise of his authority and power, to destroy the “kingdoms of this world” and deliver Daniel’s people.
How Daniel must have thrilled when he was thus assured that deliverance finally would come. He was made to realize, however, that this promised deliverance was not near, that it would not come in his lifetime, for it was said to him, “Go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” Daniel did not understand that his “lot” would be as one of the ancient worthies who were to be made “princes in all the earth,” those who will be the human representatives of the great spiritual and invisible ruling “Prince,” Jesus. But how he will rejoice when, awakened from the sleep of death, he learns of the high position he will occupy in that wonderful kingdom arrangement by which his people, and all who ever become the people of God, will be delivered from sin and death!
And how we should rejoice now to know that this time of deliverance is so near. Daily the events in the world are bearing more and more convincing testimony that Michael has stood up. On every hand there is increasing manifestation of that prophetic “time of trouble, such as never was since there was a nation.” Already the kingdoms of this world are crumbling—many, indeed, have completely disappeared so far as their pre-1914 status is concerned.
Because of this disintegration of what men have called civilization, and because there seems no way to prevent the development of worse chaos and suffering, the hearts of the people, even as Jesus foretold, are failing them for fear as they look forward to the things coming upon the earth. But we need not fear. That “great Prince” of the prophecies, even Christ, will soon bring deliverance.
Let us, then, “look up, and lift up our heads” as we contemplate our own deliverance in the “first resurrection,” and the more so, because there will follow quickly the deliverance of all mankind.