Thy people shall be delivered, every one that shall be found written in the book (Daniel 12:1). Two remarks here seem necessary on the part of the writer of this set of homilies.

1. That, deeply interesting as may be the eleventh chapter considered as prophecy, and so demanding minute historical exposition, there does not seem to be much admitting of strictly homiletical treatment. The impression of others may be different; but that is our view; and we act upon it by advancing to the twelfth chapter.

2. That the homilies immediately following are founded upon the view expressed by Keil, that the closing verses of the eleventh chapter refer to "the end of the present world-period," not to Antiochus Epiphanes, but to the final enemy of the people of God, the antichrist; and further, that the first three verses of the twelfth chapter treat of "the final deliverance of Israel from the last tribulation." In other words, that the prophecies of Daniel close by projecting themselves on into the closing scenes of the history of our world. The first verse declares that the close, of earth's history shall be a time of unparalleled trouble; that the activity of Michael, the guardian angel of Israel, shall then be prominent; that there shall be deliverance for all the true Israel of God, viz. of those whose names are written in "the book. Of that book we treat; but seeking light upon it from the later revelations of God. By the book" we understand the register of the redeemed of the Lord - the heavenly Church book - the roll of the one universal Church.

I. THE BOOK. The language is symbolic. There is in heaven something which may well be represented by a book. Books play no mean part in Scripture symbolism. To understand the passages we must remember that ancient books were, for the most part, written on parchment, rolled on cylinders, and usually the writing was on one side only. In Revelation 5:1 the book is the crowded roll of the providential counsels. A book sealed is one whose contents are secret. To eat a book is spiritually to assimilate its contents (Revelation 10:9, 10; Jeremiah 15:16). A book "folded up stands for law repealed, or teaching of no further use. To receive a book is to enter on new dignity (Revelation 5:7). Christ enters on the functions of mediatorial providential King.

II. THE TITLE. The book of life" (Revelation 21:27).

1. What it is not. Not what is called "the volume of the Divine decrees." Revelation 3:5 settles that.

2. What it is. One of the two to be produced at the last judgment (see Revelation 20:11-13). Look at them separately.

(1) The books of the deeds of men. The judgment of the great day will be "according to the deeds," etc. (2 Corinthians 5:10). But how does this comport with the evangelical doctrine that believers are saved and unbelievers lost (John 3:14-19)?

(a) As to the unbeliever. His deeds are the evidence of unbelief.

(b) The believer.

(α) Deeds, again, are evidence of faith.

(β) Deeds determine place in glory.

(2) The book of life. A book of names only, of the living - spiritually; i.e. of the saved. Alford says, "Those books and the book of life bear independent witness to the fact of men being or not being among the saved; the one by inference from the works recorded, the other by inscription or non-inscription in the list."

3. The origin of the figure. Whence? Various answers, but all suggestive. The carefully kept list of priests? of citizens? of wrestlers in the great Greek agony? the monster roll of soldiers in the Roman army? Believers ought to be all there - priests, etc. Think, then: In the book every believer's name, not in the world's order, but in the order of coming into the Church universal. It is the family register of our Father in heaven. What if we could read it? The names clearly written! No mistake! What disclosures l Names there; names not there! No impeachment of the record. No doubtful name. Are our names there?

III. THE OWNER. "The Lamb's book of life." Why?

1. The book is the register of his property. His "own. Blood-bought. His ransomed, servants, subjects, soldiers, friends, younger brethren.

2. He enters the names. How do we know? None beside has the ability or qualification. The writer must be everywhere, see all, know all. What wise discrimination needed too! tender sympathy! instant delicate recognition of the trust of a soul going out to him!

3. As Guardian, he keeps the book. The book, ever open, lies in the shadow of the protection of Christ's throne (John 10:28).

IV. THE NAMES.

1. The names ever there. Of those who go out no more for ever."

2. The blotted names. (Revelation 22:19; Revelation 3:5.) Surely no idle threats these (Hebrews 10:29)!

V. Tile BLANK SPACES. There are places for coming names. Millions of names have been filled in; and "yet there is room." The blank space for your name waits your decision. ,Some names never will be there. (John 5:40.) What then? Revelation 20:15: figurative language? Yes. But figure must be less ever than the reality. - R.

The prophet here tells of a long and devout season of fasting and prayer to which ha had given himself. It lasted "three full weeks." At the end of this time, he was by the side of the great river Hiddekel, now known as the Tigris, far away from the scenes of court life. Lifting up his eyes, he was greeted with an overpowering vision. Before him stood a being in man's form, clothed in linen and girded with gold. His body was like the beryl — like the bluish-green, prismatic light, His face was as the appearance of lightning, insufferably bright. His ayes were as burning flame. His arms and his feet were like burnished brass, and the voice of his words had the volume and majesty of the shoutings of a multitude. Compare the vision in Revelation, ch. 1. Daniel was completely overwhelmed by the suddenness and transcendent glory of the vision. This shows how merciful it is in God to veil over the spiritual world from our fleshly sight. Were he to lift that veil, it would be impossible for flesh and blood to sustain itself under the "weight of glory." The object of this vision was to reveal to Daniel a still fuller account of the fortunes of his people "in the latter days"; that is, in the mysterious future, extending down to the end of this present world. To this revelation the whole remaining portion of this book is devoted. It was in answer to Daniel's anxieties concerning the Jewish people that this glorious apparition came. It is ever true that the histories of this world always have a background of spiritual agencies. Scripture everywhere represents the angels as largely participating in the divine government of the world, and in the whole ongoing of earthly affairs. Among the active unseen potencies there are both good and bad, often in conflict with each other. We are wont to speak in a spiritualizing way of a struggle between the good and evil principles in man, but Holy Scripture teaches us to regard the matter as a substantial reality. The glorious angel who appeared to Daniel had a struggle of three weeks with the evil angel at the head of the Persian monarchy, and only by Michael's help overcame him, and gained superior influence over the Persian king. After that he was to encounter the prince-angel of Grecia, in which no great success, even with Michael's help, was to be gained. The angel then proceeds (in Daniel 11:2-4) to state the course of things in its outward manifestations... But with all the tribulations thus to come upon the prophet's people in those evil times, God was to be at the helm, neither suffering them to be overwhelmed, nor allowing their afflictions to be without profit. For their sins, apostasies, and infidelities the hand of judgment was to be lifted up against them. When God lets the wicked have their way, it is that he may destroy them utterly; but when he chastises his people, it is to purify and redeem them. Nor are God's chosen ones alone in their conflicts with the ills and trials of time. The Eternal Father makes angels his ministers to the heirs of salvation.

(Joseph A. Seiss, D. D.)