Daniel The Man who Feared God 2016

Separation (1-3)

1. 
   When was Michael to arise?
   
   1. 
      At that time. ‘at that time’ refers to the period just described in 11.36–45
      
      1. 
         The versification and chapter divisions are not in the original text. They were added at least a thousand years after Daniel wrote this account.
         
      2. 
         Since there are no chapter divisions in the original text, this part of Daniel’s final vision continues from 11.45 without interruption.
         
   2. 
      Most interpreters of this passage assume that verse 1 is referring to the end of time, when Jesus is to return to earth. They assume this because:
      
      1. 
         They misinterpret the events in the last part of chapter 11, and conclude they refer to events yet to occur.
         
      2. 
         Verse 2 appears to be speaking of the last day of the world when Christ will return, and they associate verse 1 with verse 2.
         
   3. 
      If verse 2 applies to a time in our future, then there are at least two possibilities for how we can interpret the timing of the events in verse 1.
      
      1. 
         The events in verse 1 occurred near the time of Jesus and there is a gap of ~2,000 (or more) years between verses 1 and 2.
         
      2. 
         The events in verse 1 are yet to occur (at the end of time) and there is a gap of ~2,000 (or more) years somewhere between some verse in chapter 11 and 2.1.
         
   4. 
      Most interpreters put the gap at verse between 11.35 and 11.36, since almost every interpreter agrees that 11.1-35 was in the period leading to the time of Antiochus IV Epiphanes.
      
   5. 
      Since we have concluded that the last verses (36-45) of chapter 11 were dealing with the time of Herod the Great, then verse 1 of chapter 12 should be interpreted as referring to the same time period.
      
   6. 
      This is consistent with the understanding of the Jews at the time of Jesus, as seen in the example of the disciples’ questions to Jesus (Mt 24.1-4; Mk 13.1-5; Lk 21.5-8). In their minds, their questions all related to a single event in space-time—the end of history and time as we know it, the destruction or replacement of all physical reality, including the Temple, and the establishment of an eternal Messianic kingdom. Although, we should note that Jewish eschatology was not an elaborately worked out scheme as it is for some today, with signs, markers, events, and significant anti-Christs. In addition, Jews at the time of Jesus did not have the concept of two separate appearances of the Messiah—one to establish the Messianic Kingdom, and a second to bring to a conclusion the space-time realm.
      

2. 
   What was Michael’s role?
   
   1. 
      Who is Michael?
      
      1. 
         We considered who Michael is previously (10.13, 21).
         
      2. 
         Michael (whose name means “who is like God?”) is one of the most powerful and important angels, and only one of two angels (along with Gabriel) mentioned by name in the Bible.
         
      3. 
         Some interpreters suggest that Michael is another name for Christ, who is the angel of the covenant, and the Lord of the angels. We considered why this may not be correct, but concluded that determining the correct interpretation is not essential—since Christ in the OT is also referred to as an angel.
         
   2. 
      Michael is referred to as a chief prince, i.e., an archangel.
      
   3. 
      He appears to have had specific responsibilities to serve as the protecting angel over Israel, to counter a demon who was assigned by Satan to cause trouble for Israel.
      

3. 
   What is the time of trouble?
   
   1. 
      Most interpreters of this passage place this time of trouble in our future—they believe that a time of extreme persecution of Christians will occur before the return of Christ. However, this interpretation creates unnecessary complexities with interpreting Scripture.
      
   2. 
      There is a simpler interpretation that fits with all that has been previously mentioned in chapter 11 and in an earlier prophecy in the book of Daniel (9.26, 27).
      
      1. 
         The words ‘was a nation’ refer to a specific nation (not nations, as in the NIV)—i.e., ‘since Israel became a nation’. Therefore, the time of trouble that Daniel is speaking about was to be a time of trouble for Israel, not for the NT Christian Church.
         
      2. 
         Jesus speaks of the particular time of persecution (Mt 24.21), quoting from this verse in Daniel, when he predicts the destruction of Jerusalem by the Roman armies under Titus.⁵⁸²
         
      3. 
         He predicted that the destruction of Jerusalem would be the most grievous punishment ever dispensed on a people. Josephus reported the devastation: “It was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind.”⁵⁸³
         
      4. 
         Some might argue that the holocaust in Germany and Poland during WW II, the Islamic destruction of Christians in Armenia, Africa, or Iraq, or the slaughter of Christian dissidents in Communist Russia were more grievous than the destruction of the Jews in the city of Jerusalem. However, we should take God’s perspective on this seriously. Jesus says that the greatness of the distress associated with the events in 70 AD would be unequalled from the beginning when God created the world and will never be equalled again. The fact that he says that they will be unequalled in the future indicates that the we are not to look for a particular excruciating tribulation in the future as a sign of Jesus’ imminent return.
         
   3. 
      The most straightforward interpretation is to conclude that the ‘time of trouble’ in this verse is a reference to the destruction of Jerusalem in 70 AD, which brought to a close the Jewish age and forms a natural break in the communication, between verses 1 and 2 of chapter 12.
      
   4. 
      There will be on-going times of persecution of Christians before the end of the world,⁵⁸⁴ of which the destruction of Jerusalem was a precursor, but the suffering of believers will not equal the suffering, which the Jews experienced during the destruction of Jerusalem. We should however take warning from this verse, that after time comes to an end there is a much greater punishment for the sins of rebellion against God and rejection of his son—eternal Hell fire.
      

4. 
   What hope is offered?
   
   1. 
      There will be deliverance for Daniel’s people—the Jews.
      
   2. 
      Who, specifically, will be delivered?
      
      1. 
         All those whose names are written in the book.
         
      2. 
         Many (most) interpreters conclude that this is a reference to a, supposed, future deliverance of the Jews—e.g., a mass conversion of the Jews before the return of Christ.
         
         1. 
            They connect this with their interpretation of Romans 11.26.
            
         2. 
            However, Daniel isn’t speaking of a future mass conversion of the Jews, as the Bible does not promise or teach this,⁵⁸⁵ contrary to what premillennialists and dispensationalists teach. God has finished dealing with the Jews as a nation. The true Israel is the NT Church. Of course, any Jew who believes that Jesus is the Messiah will be saved and become a member of the NT Church.
            
      3. 
         Daniel is speaking of true believers in the Messiah who heeded Jesus’ explicit warning (Mt 24.15-20) to flee from Jerusalem when they saw the city being surrounded by the Roman armies, and were thus delivered from the destruction of the city.
         
         1. 
            The deliverance of believers from the destruction wrought by the Roman armies provides a pointer (a type, or analogy) to what Christ will do when he returns to earth. He will deliver all his spiritual Israel—those whose names are written in the book of life (Rev 20.15)—from the destructive forces of sin and Hell.
            
   3. 
      What is the book in which the names are written?
      
      1. 
         It is probably a reference to one of the ‘books’ (7.10) or to the ‘book of life’.
         
         1. 
            The books appear to be a symbol for the complete record of each person’s life (Ps 139.16; Mal 3.16; Rev 20.12). From this record, the indictment (a formal accusation of a crime) and evidence against mankind is recorded.
            
         2. 
            The ‘book of life’ may refer to a specific symbolical book that contains the names of those who are the elect (Ex 32.32; Ps 69.28; Lk 10.20; Phil 4.3; Rev 3.5; 13.8; 20.12, 15). Christ didn’t die for the world in an abstract sense but for specific, named, believers throughout the world.
            
      2. 
         The idea that there is a record of the citizens of Heaven—the City of God (Heb 12.22-23)—draws on the practice of recording citizens in a town or nation, that goes back to ancient times.
         
         1. 
            There are records of censuses in ancient Egypt and China at, or before, the time of Israel’s early censuses. A famous extra-Biblical census is that which was administered by William I after the Battle of Hastings. The results of that census are called the Domesday Book which recorded most of the population and holdings in England and Wales.
            
         2. 
            The Jews took a census on their departure from Egypt (Num 1.2) and on their entry into the Promised Land (Num 26.2).
            
         3. 
            The Law required a census in order to establish the poll tax (Ex 30.12).
            
         4. 
            The Jews kept extensive genealogical records to demonstrate their kinship and ancestry. These records were important for determining who could legitimately serve as a priest or perform Levitical duties (Ez 2.62), and the genealogy of Jesus Christ (Mt 1; Lk 3).
            
         5. 
            The Roman Census of 4 BC required by Caesar Augustus played a key role in bringing Joseph and Mary to Bethlehem (Lk 2.1-3) so that the Messiah would be born there (Mic 5.2).
            
      3. 
         Whose names were written in the book?
         
         1. 
            Those who would be delivered.
            
         2. 
            The implication is that a subset of the population of Jerusalem would be delivered from the destruction of the city. This would consist, primarily, of the ones who were true believers and heeded the warning of Jesus.
            
         3. 
            It appears, from the historical records, that most Christians fled from Jerusalem;⁵⁸⁶ but the unbelieving Jews remained in the city when Titus’ armies besieged and destroyed it. God’s plan was to scatter Christians from the city to proclaim the Gospel—then the city and Temple would be levelled.
            
         4. 
            Therefore, the ‘book’ in this case could be a reference to God’s plan to save believers in Jesus from the destruction of the city.
            
      4. 
         What doctrines are implied by the reference to the ‘book’?
         
         1. 
            Predestination – Technically, ‘predestination’, relates to the pre-determination (foreknowing and foreordination) of the eternal destines of mankind. It is sometimes used as a synonym for ‘providence’, which is God’s decreeing and controlling all events (Acts 17.26; Eph 1.11; 3.11).
            
            1. 
               God predestines both to eternal life and to eternal damnation (Rom 9.13; Acts 13.48; Eph 1.5, 11).
               
            2. 
               The predestined outcomes for mankind cannot be changed by the wills or actions of humans (Jn 6.37; Rom 8.29-30).
               
            3. 
               God does not predestine based on foreseeing events but on the basis of his eternal decrees—i.e., foreknowing (Rom 8.29-30; Eph 1.4; Titus 1.2).
               
            4. 
               Predestination does not remove or absolve human responsibility to obey God, believe in Jesus Christ for salvation, and repent of sin (Acts 2.23; 4.27-28; Rom 9.11, 18-23).
               
            5. 
               It is unwise, and impossible because of our finite minds, for us to attempt to explain the mystery of predestination and the conundrum it supposedly presents for human ‘free will’. It is our responsibility to accept the word of God on faith.
               
            6. 
               Predestination is a despised doctrine by many, but it should be loved. It provides the foundation for our acceptance with God, in Christ, and assurance of salvation.
               
         2. 
            Election – God elects some to eternal life and decrees reprobation for the remainder of mankind.
            
            1. 
               Election is by God’s grace and is not based on anything that we have done (Rom 9.16; Eph 2.8-10; 2 Tim 1.9).
               
            2. 
               Election is to salvation (Eph 1.4) and ultimately to the glory of God (Eph 1.5-6).
               

5. 
   What was to happen after the time of trouble?
   
   1. 
      There would be a resurrection of many.
      
      1. 
         This appears to be a reference to the general resurrection of all the dead on the last day, at the end of time, when Christ returns to earth.
         
      2. 
         Some (dispensationalists) argue that this verse cannot be speaking of the general resurrection since, according to their view, the saints are raised after the great tribulation and then the rest of mankind is raised a thousand years later at a second resurrection. They quote Revelation 20.4–6 to support their argument.
         
         1. 
            We cannot undertake an analysis of their interpretation of Revelation 20.4–6, as it would result in a major digression from our analysis of Daniel.
            
         2. 
            William Hendriksen provides a possible alternative way of interpreting this passage—i.e., Revelation 20.4–6.⁵⁸⁷
            
      3. 
         This verse (12.2) includes a resurrection of both righteous and wicked persons. So, if it is speaking of the general resurrection, it does not make a distinction as to the timing of the resurrection of these two groups. If dispensationalist interpreters claim that it is not speaking of the general resurrection, then they have to explain what the resurrection is that is spoken of here. They would then have to introduce explanatory complexities which are difficult to defend.
         
      4. 
         In addition, the NT makes it clear that there is one resurrection of all of mankind—the righteous and the wicked (Mt 13.49; Acts 24.15).
         
      5. 
         The word ‘many’ in the ESV may give the idea of a limited number. In this instance the NIV’s translation (‘multitudes’) is preferable for translating the Hebrew word (רַב), which means ‘a great number’.
         
   2. 
      What are the dead called?
      
      1. 
         Those who sleep.
         
      2. 
         Death is called, figuratively, a sleep elsewhere in the Bible (Job 3.1; Ps 13.3; Jer 51.39, 57; Jn 11.11–14; Acts 7.60; 1 Thess 4.13; 1 Cor 15.51)
         
      3. 
         This ‘sleep’ refers to physical death only, not to ‘soul sleep’. When the spirit of a believer leaves the body, it/he goes directly to be with the Lord in conscious enjoyment (Lk 16.22, 24; 23.43; 2 Cor 5.8; Phil 1.21–23). So also, when the spirit of an unbeliever departs, it/he goes to a place of conscious torment (Lk 16.23).
         
      4. 
         The reason death is called sleep is that sleep is temporary. Physical death is temporary and our bodies will awake (arise or be regenerated) from it to be assigned permanently to eternal life or eternal death (Mt 10.28).
         
   3. 
      If this verse (2) is speaking of the general resurrection, then we have to deal with a gap of ~2,000+ years somewhere in Daniel 11 and 12.
      
      1. 
         The gap occurs between verses 35 and 36 (of chapter 11), as most interpreters today propose, or it could occur between verses 1 and 2 (of chapter 12). We have taken the position that the gap occurs between verses 1 and 2 of chapter 12
         
      2. 
         The ‘problem’ of a gap is present for all interpreters of this passage, unless they assign verse 2 (and following) to events that occurred immediately after the destruction of Jerusalem, or put all of chapter 11 into our future.
         
      3. 
         Is there a satisfactory way for us to explain the gap of ~2,000 (or more) years between the destruction of Jerusalem and the end of time?
         
         1. 
            We may have here an example of what some have called ‘prophetic foreshortening’.⁵⁸⁸ The idea is that the OT prophets foresaw events in the near and distant future as if they were immediately following one another—possible examples include: Isaiah 9, 11, 50.1-5; and Jeremiah 30; in addition Matthew 24, which deals with both the destruction of Jerusalem in70AD and the return of Christ at the end of time, is an example. A series of mountains is often used to illustrate this concept—a large mountain behind a nearer one looks close to the first mountain, but in fact can be quite a distance away.
            
         2. 
            From a prophetic/eschatological viewpoint, the next major event, which is to follow the destruction of Jerusalem, is the return of Christ, which will usher in the final judgement and the renovation of the universe (Acts 1.11; 2 Pet 3.3-7)—not, as premillenialists claim, events such as the rapture, the rebuilding of the temple in Jerusalem, the mass conversion of the Jews, the appearance of the Antichrist, and the Battle of Armageddon.
            
         3. 
            Since the next major event in God’s plan of salvation is the return of Christ, this means that the period between Christ’s first and second coming to earth is inconsequential from a eschatological perspective.
            
            1. 
               Although it is true that there are NT prophecies which indicate that the Church will grow and expand throughout the earth (Mt 28.19-20; Acts 1.8; 1 Thess 4.15-17), events such as the growth of the papacy, the split of the Church into eastern and western sections, the Reformation, and the worldwide missionary movement are not explicitly foretold in Scripture.
               
            2. 
               Many people find numerous future events prophesied in Revelation. However, most of the prophecies in Revelation related to events which occurred before the destruction of Jerusalem.⁵⁸⁹ The remainder of the prophecies apply to the second coming of Christ, or generally (not specifically) to intervening events. For example, the prophesied appearance of the antichrist is a favourite of those who attempt to predict future events. These may apply to Nero, to all world systems (religious and political), or generically to individuals who oppose Christ (1 Jn 2.18, 22; 4.3; 2 Jn 7). We are not to look for a specific antichrist in our future.
               
         4. 
            Even dispensationalists should agree with the claim that the period between Christ’s first coming and the end of the age is inconsequential from a eschatological perspective; because they claim that the Church age is essentially an afterthought, filling a gap until God fulfills his program for the Jews. However, dispensationalism misses the reality that Christ and the NT Church fulfill the OT prophecies which remain to be fulfilled—not a restored Jewish nation. The prophecies which remain to be fulfilled relate to the consummation of the ages when Christ returns.
            
         5. 
            It should humble our proud culture (even the Church has been infected by this pride) to learn that our ‘modern’ era doesn’t warrant any recognition in Biblical eschatological prophecy—like many of the events associated with the mighty Persian and Greek empires are skipped over in Daniel 11; including a gap of over 130 years (11.2-3).
            
   4. 
      What do we learn about the resurrection from this verse?
      
      1. 
         Reality – The resurrection is a teaching of Scripture—primarily in the NT, but also in the OT.
         
         1. 
            This verse is generally considered to have the most explicit reference to the resurrection in the OT.
            
            1. 
               However, it is not the only reference in the OT, since the resurrection is implied or explicitly stated in: Genesis 5.21-24; 2 Kings 2:9-12; Job 19.25-27; Psalm 16.10; 17.15; 49.15; Isaiah 25.8; 26:19; Ezekiel 37.1-14; and Hosea 13.14. Even so, the reality of the resurrection is somewhat veiled in the OT. However, many of the Jews up to the time of Christ believed in the resurrection based on their understanding of the OT (Acts 23.6, 8).
               
            2. 
               The NT expands on the teaching (Mt 12.41-42; 18.8-9; Mk 12.25-27; Acts 24.15, 21; Rom 8.11, 19-23; 1 Cor 15.23–28, 35-49; Col 1.18; Phil 3.21; 1 Thess 4.14–18; Heb 11.17-19; Rev 20.4-6, 11-15).
               
            3. 
               The concept of resurrection is essentially a Christian (Biblical) concept. Although the religions of the ancient Near East, Greece and Rome had concepts of an afterlife, they did not include the idea of persons being resurrected with physical bodies which would be the same (or recognizably similar) to the ones they possessed in this life. In general they believed that once a person entered the netherworld (Sheol/Hades) there was no returning—for example, the place of the dead in Mesopotamia was called ‘the land of no return’;⁵⁹⁰ in Egyptian mythology the afterlife is idealized, but there is not the concept of a bodily resurrection.⁵⁹¹ The ancient Greek myths make it clear that only the greatest of heroes (e.g., Hercules, Odysseus, Theseus, Orpheus) could descend into Hades and return. Hinduism does not have the concept of resurrection, but rather reincarnation as a different being/person. Islam’s form of the afterlife is essentially the same as that found in Greek mythology—with Paradise and Hell corresponding to the Elysium Fields and Tartarus.
               
            4. 
               The Biblical teaching about the resurrection of all mankind, some to glory and some to dishonour, is a great differentiator of Christianity from all other religions. It is the hope of the Christian life (1 Cor 15.19).
               
      2. 
         Reach – The scope of the resurrection includes the multitudes of the dead.
         
         1. 
            How many were to be raised from the dead?
            
         2. 
            The ESV text says ‘many’ which may be misinterpreted as not all. The NIV has a better translation with ‘multitudes’; which means that a great number will be raised, and can include all the dead.
            
         3. 
            The point of the passage is not that some will be raised from the dead and others will not be. The point is that the resurrection will include a vast number of people.
            
         4. 
            Jesus alludes to this verse in John 5.28, 29, and uses ‘all’.
            
      3. 
         Rift – All the dead will be raised to be divided into two (and only two) separate groups of those who are raised.
         
         1. 
            Two categories of resurrected are mentioned in this verse.
            
         2. 
            The implication is, based on what is taught in the NT by Jesus (Jn 5.29) and Paul (Acts 24.15), that believers in Jesus and unbelievers will be resurrected into two separate categories.
            
      4. 
         Results – The results of the resurrection are rewards and retribution.
         
         1. 
            Believers will rise to enjoy everlasting life in their new bodies and will reign with Christ (Rev 20.4–6).
            
            1. 
               The phrase ‘everlasting life’ is used here for the first time in the OT
               
            2. 
               It was translated into the Greek OT (the Septuagint) and John uses the phrase (Jn 3.16).
               
            3. 
               The term ‘everlasting life’ does not refer merely to endless time, but includes a special quality of life—‘eternal life’ is a technical term meaning a glorified life. This is clear from the fact that unbelievers will also be raised to life. However, their life will not have the same quality as that of believers.
               
         2. 
            In contrast, unbelievers will face everlasting shame and contempt.
            
            1. 
               The Hebrew for ‘shame’ has an intense meaning more like ‘very ashamed’ or ‘disgraced’. This is compounded by being viewed with contempt or abhorrence—presumably by God and believers (Is 66.24) who will turn away in disgust.
               
            2. 
               Unbelievers will remain eternally before God aware of their hardened hearts, knowing that they have scorned Christ and spurned life.
               
            3. 
               The punishment of unbelievers is implied in this verse. It isn’t until Jesus teaches about Hell that the extent of the punishment for unbelievers is revealed.
               
            4. 
               Since unbelievers will experience the resurrection as well as believers, this means that they will have an eternal physical existence with physical torment (Mt 22.13).
               
      5. 
         Run – The resurrection will lead to eternal destinies.
         
         1. 
            The destiny of both groups is to be everlasting, or eternal.
            
         2. 
            At the resurrection, all persons will face either everlasting life or everlasting punishment.
            
         3. 
            There will be no second chance after death, and there will be no change in the destinies determined before death.
            
   5. 
      What encouragement did this prophecy provide to Daniel and the Jews who read this book?
      
      1. 
         Many Jews were going to suffer under tyrants, including Antiochus IV Epiphanes and Herod the Great. They would suffer loss of their possessions and loss of life.
         
      2. 
         But they would sleep until the resurrection, and those who were true believers in the Messiah would be resurrected to eternal life—a better life (Heb 11.35).
         
      3. 
         The hope of all Christian martyrs is that although this life may be cut short, they have an eternity of joy before them.
         
      4. 
         Any believing Jew reading this account during the 1^st and 2^nd centuries BC, and any Christian reading it today, can be encouraged by this promise—the persecutions they suffer are only for a moment and then they will be removed to experience great reward.
         

6. 
   Who are the wise?
   
   1. 
      The wise are those who turn (lead) many to righteousness.
      
      1. 
         The parallel structure of the two parts of the verse has one part expanding on another, thus explaining the meaning of the former part with the latter part.
         
      2. 
         The wise are the righteous ones who fear God (Prov 9.10) and believe in Jesus Christ—in the OT era, those who looked for his appearance as the Messianic Saviour; in the NT era, those who look back to his appearance and are looking forward to his second coming.
         
      3. 
         They are wise because they accept truth on faith, even in the face of sever persecution.
         
      4. 
         The wise undoubtedly includes godly teachers who help seekers understand and apply Scripture—“who turn many to righteousness”. However, the wise includes all believers in Christ who have true wisdom—the knowledge of truth—and who communicate the truth through word and action to friends, family, and neighbours, with the intention of showing them the way to repentance and salvation (Jam 5.20).
         

7. 
   How will the wise be recognized?
   
   1. 
      They will shine like the sun and stars in the expanse of the heavens (Mt 13.43).
      
      1. 
         It could be that the resurrected believers will actually have a bright glow, like Jesus did when he was transfigured (Mt 17.2).
         
      2. 
         However, the expression is probably figurative, meaning that they will be glorified (1 Cor 15.40, 43) in the Kingdom of Heaven.
         
   2. 
      A glorious, eternal (‘forever and ever’), future state awaits all God’s redeemed.
      
   3. 
      Some suggest that since stars have different magnitudes that this verse teaches that eternal rewards will vary. While, it does appear that the rewards of the saints will vary (Lk 19.12-26), this verse cannot be used to support that view—it reads into the analogy too much detail that is not intended.
      

8. 
   What are some lessons that we can derive from this section?
   
   1. 
      Remembrance – God remembered his covenant with Israel.
      
      1. 
         In the past, he was with his people whom he had called out as a nation. In spite of how the Gentile tyrants treated them, they were under his protective care.
         
      2. 
         In the same way, God remembers his covenant with the Church (the New Covenant in the blood of Christ) and watches over them. The politically correct ‘tolerant’ citizens, the hate-filled Islamic terrorists, the atheistic snobs, and the irreligious hedonists all wish for nothing less than the dismissal of Christ and the destruction of the Church. Yet God is watching over the Church.
         
      3. 
         In spite of persecutions against Christians—somewhere in the world one Christian is killed, on average, every three minutes—God remembers his people and delivers them from temporal persecutions either by ending the life of the persecutor or by taking his people into Glory.
         
   2. 
      Resurrection – The resurrection of believers is assured.
      
      1. 
         Daniel assured the Jews with the promise that all the believers martyred in the tribulations under Antiochus IV Epiphanes and Herod would be restored to life.
         
      2. 
         This same promise is given to us. The next major event in the history of redemption is the return of Christ and the resurrection of all the dead.
         
      3. 
         Since death is called sleep, as believers we should not be afraid to face death. We look forward to sleeping and do not fear it believing that we will awaken refreshed. So, we should look forward to the sleep (of death) which will allow us to shed our decaying mortal frames (Phil 1.23), believing that we will awaken to an eternal refreshment.
         
   3. 
      Reward – Believers will not only be raised from the dead, but also rewarded.
      
      1. 
         All the dead will be raised and given new bodies (Jn 5.28-29).
         
      2. 
         Unbelievers, with their new bodies, will be consigned to endless physical torment (Jn 5.29). Jesus provides a scary summary of the consequences of punishment in Hell—weeping and gnashing of teeth (Mt 22.13; 24.51). Since the Bible states clearly that there will be a general resurrection of all men, the punishment of unbelievers will include eternal physical pain. Anyone who has had an abscessed tooth knows that the pain is severe enough to make anyone cry. Such pain is only a small hint of what Jesus means when he speaks of the punishment that will be meted out on any who do not sincerely repent of their sins and believe in his death as a covering for them. This reality should encourage each unbeliever to flee from the wrath which is coming and should compel us to be plead earnestly with God to convert them.
         
      3. 
         Believers, those whose names are written in the Lamb’s Book of Life (Rev 13.8), will be given new glorified (1 Cor 15.44) bodies—infused with real life that exceeds anything that we can conceive of today—and will dwell eternally in immortality (1 Cor 15.53, 54). We cannot fathom how different our resurrected physical bodies will be from our current bodies. C. S. Lewis provides a hint of what they might be like when he describes a bus tour to Heaven, “I saw people coming to meet us. Because they were bright I saw them while they were still very distant. … The earth shook under their tread as their strong feet sank into the wet turf. A tiny haze and a sweet smell went up where they had crushed the grass and scattered the dew. Some were naked, some robed. But the naked ones did not seem less adorned, and the robes did not disguise in those who wore them the massive grandeur of muscle and the radiant smoothness of flesh.”⁵⁹²
         
   4. 
      Respected – Those who teach about the way of eternal life, are the wise ones respected by God.
      
      1. 
         The world respects the wrong things. A Harris poll survey⁵⁹³ showed that the most admired professions in the US were: fire fighter (1), doctor (2), nurse (3), scientist (4), teacher (5), military officer (6), police officer (7), clergyman (8), farmer (9), and engineer (10).
         
      2. 
         From God’s perspective, the number one profession belongs to the professors of the true religion who lead many to Christ. They will shine gloriously forever in the firmament of Heaven.
         
      3. 
         If believers really understood God’s priorities, we would be less caught up with worldly ambitions and would turn the world upside down (Acts 17.6) for Christ.