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 A book "folded up stands for law repealed, or teaching of no further use.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.

There are five principal ways of coming to a clear perception of God.

1. We may know God by vision; that is, by the inner sense of the Spirit. This is the manner in which the Lord made known his mind and nature to the Old Testament saints. They saw the object which the divine being presented to their interior eye. Every sincerely spiritual man lays tacit claims to spiritual intercourse with God; to communications, directions, assurances, and inward voices and revelations from the Lord. It is a part of our spiritual nature, of our divine equipment, to enjoy immaterial contact with the heavenly world, and to hold personal fellowship with the Father, the Son and the Holy Ghost. This spiritual insight is the beginning of the knowledge of God. The people happy enough to know God in this sense will become strong, will have their feet upon the rock of ages.

2. God communicates Himself for our knowledge by His Word. The Word must be read, remembered, and searched out daily. The Bible needs digging, and patient, devout, sympathetic and determined digging.

3. God will reveal Himself for our knowledge in our experience. The history of the world is largely the account of the modes in which God has been making Himself known in it. Long, tedious, and interwoven has been the method of the revelation of the Father to us in our trial. But in the glass of our life we look back to see what God is. In that experimental commentary we find our best explanations of His darkest enigmas. Whatever we know of His providence has come from our own deliverances, guidances, and escapes from danger.

4. We may know God in history. The people that have learned to read history do therein know their God. They can see the tendency and destination of all things.

5. We may also know the Lord in nature. Can you know nature unless you know nature's God? "The world in its sophistry knew not God!

(T. R. H. Sturges.)