Before we begin our study of Chapter 12 a quick recap of Daniel Chapter 11 might be in order.

Daniel 11 started with Alexander the Great as the head of the horn, or empire, that was broken and divided into four; that is, the empire had four divisions with a different general over each part. Then the account jumped down to Mark Anthony and Cleopatra. Next the account pointed out Augustus Caesar, the raiser of international taxes to keep Rome on a stable basis. He died a natural death in contradistinction to those who both preceded and followed him, their deaths being caused by poison, slaying, or violence. Then the account skipped to Marcus Aurelius and Zenobia.

Next two kings (civil and ecclesiastical Rome) were shown conniving at a table with ulterior motives. After that came Napoleon. By grasping the date 1799 A.D., we are helped in understanding the next chapter, Daniel 12, with its time periods. And we are aided in understanding God’s thinking and method. Just as with Chapter 11 one event did not immediately follow another, so Michael did not stand up immediately after the French Revolution.

Daniel Chapter 12

VERSE 1 “At that time Michael shall stand up, the great prince who stands watch over the sons of your people; And there shall be a time of trouble, such as never was since there was a nation, Even to that time. And at that time your people shall be delivered, everyone who is found written in the book.”

“At that time” is the time of Jacob’s Trouble, which will occur at the end of the period known as the Time of the End, which began in 1799 A.D. Michael will “stand up” to stop Jacob’s Trouble and deliver the Holy Remnant. Chapter 12 is a continuation of the prophecy that began in the 10th chapter.

Michael, meaning “who as God,” (one representing God) was the Logos. The nominal Church (the professing church) brands as a cult any who say that Michael was Jesus in his prehuman existence. Right away they would know we do not believe in the Trinity.

Why are many in the nominal Church so opposed to the thought that Michael was the Logos?

What is the problem from their standpoint?

This issue has to be addressed—and addressed aggressively. Because they believe that Jesus is God, they adamantly oppose any suggestion that he was an angel. Jude 9 refers to Jesus as “Michael the archangel.”

To refute nominal Church thinking, we will review texts about Michael. Since Michael fought the Adversary, he has to be greater than the Adversary.

“Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee” (Jude 9).

In Dan 10:13 Gabriel said, “The prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me.” Satan is called the “prince of the power of the air” (Eph. 2:2) and the “god of this world” (2 Cor. 4:4).

Both Satan and Jesus are called “prince.” Here in Verse 1 of Chapter 12 Michael is called “the great prince.” In Dan 10:13 Michael is called “one of the chief princes.” Lucifer and the Logos were both archangels, but the Logos was the superior of the two.

Let us try to prove that Jesus in his prehuman existence was called a prince, for we should not remain silent when this is denied.

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isa. 9:6).

He is the “mighty God” but NOT the “Almighty God.”

“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times” (Dan. 9:25). The nominal systems cannot deny that Jesus is the Messiah, and here he is called “Prince.” “But I will show thee that which is noted in the scripture of truth: and there is none that holds with me in these things, but Michael your prince” (Dan. 10:21). “And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant” (Dan. 11:22).

The argument is that “If Jesus is God, how can he be called a prince?”

That would not be true if Jesus were God. To then call him a prince would be incongruous. However, we have a right to say they are separate beings because he is called the Messiah and Messiah the Prince. Therefore, what is so terrible about saying that Michael (meaning “who as God”), “the great prince which stands for the children of … [Daniel’s] people” is the Logos? This is the same Michael who withstood the Adversary (called the “prince of Persia”) earlier and who is mentioned in the Book of Jude with regard to the body of Moses. Michael made sure that Moses’ corpse was not raised and used as a symbol of worship—nor the pole with the serpent on it. Satan wanted to bring these items to the fore as relics to be worshiped.

Who do the nominal systems say Michael is?

“A great prince,” an archangel is all they can reply.

In the New Testament, Acts 3:14, 15 is helpful: “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.” Therefore, even after his earthly ministry, Jesus was called a “Prince.”

“And at that time shall Michael stand up, the great prince which stands for the children of thy people.” Notice the posture. Previously Michael was sitting, which is a relative position of repose or rest. At present Jesus is seated on the right hand of authority, but of course we know that a seating posture normally represents a presence, with one exception. Jesus is seated on a cloud. The sitting can be judgmental in the sense that we are all to be brought before the judgment seat of Christ. All down the Gospel Age, Jesus, as the High Priest, has been observing Christians as to whether they qualify to be members of the Little Flock. Those who were found worthy slept in the tomb, awaiting awakening, but judgment had already been passed on them. God was involved in the judgment. In 1878 A.D. the sleeping saints were raised—those who made the Little Flock. Some additional saints were raised subsequently as they died. Finally, the feet members have to be taken to complete the Little Flock.

Next the Great Company has to all die and be raised so that the Ransom will no longer be mortgaged and the merit can be applied for the world.

Jesus “is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

Continued with next post.