II. "Wind," being nothing but a motion of" the Air" produced by some disturbing cause, will well denote the agitation arising from the action of those elements, which are opposed to the peaceful influence of Christian Principles and Habits. It becomes, therefore, a very significant symbol of every kind and degree of religious Persecution. The word occurs in this sense in Rev. vii. 1.

But, in a more general sense, the symbol is applicable to any political disturbing causes whatever, which oppose themselves to the interests and happiness of mankind. Such is the use of it in Dan. vii. 2.

III.

66 AN ANGEL."

The use of the term ("Ayyeλos) Angel, or Messenger, is very various, in the writings of the New Testament: but one general idea pervades almost every use, to which it has been applied ;namely, that of a person conveying any message, or discharging any commission, on which he is sent. Thus, John the Baptist was dignified with this title in a very pre-eminent manner, as the Messenger of GOD, sent to prepare the way before HIM, who was peculiarly" The Messenger of the Covenant"." And thus also the disciples, whom

Matt. xi. 10. compared with Malachi iii. 1.

John sent from his prison to Christ, are called (ayyedor Iwavvon) his messengers.

But the most common use, by far, of this denomination is, to distinguish those celestial Beings, who are of the higher order of intelligences, and of a nature greatly superior to man. Yet even

these have derived the name of Angels, from the very circumstance, that they are all Messengers intrusted with special commissions; "all ministering Spirits, sent forth to minister, for those "who shall be heirs of salvation "."

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Not only, however, to those happy Spirits who never fell, is this appellation applied, but to those Spirits also who did fall. And to these St. Paul makes a very particular allusion, when he says concerning the Redeemer of mankind,-that "he "afforded no relief to the Angels,"—that is, by assuming their nature, and suffering in their stead; "but he afforded relief to the seed of Abraham"." And these are likewise coupled, by our Lord, with the prime Apostate himself; for he styles them conjointly "the Devil and his Angels*:" they being his emissaries, and instruments of evil, as far as they may be permitted.

But there is another sense, and that a very important one, in which the word Angel is used in

t Luke vii. 24.

" Heb. i. 14.

w Heb. ii. 16. Oi yip Simou 'Ayyor érauBdvera, &c. but consult Schleusner, on the word ¿ñiλaμßávw.

x Matt. xxv. 41.

the Holy Scriptures: and that is, to point out the office of a chief Interpreter of the Divine Will, or Minister of the Word of GOD-a Prelate of the Christian Church. With this import it is applied by the Apostle Paul to himself, when he tells the Galatians, that they received him "as an Angel of GOD." And, in the same sense, the word is also applied by him to the Apostles generally, and to those other witnesses of the Resurrection of Christ, who " had been chosen before of God" for the purpose of this very testimony",-where he says to Timothy," GOD was manifest in the flesh, justified through the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory a."

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So also, it will be recollected, the Priests under the Mosaic Dispensation were honoured with a similar appellation; thus Malachi—“ the "Priest's lips should keep knowledge, and they "should seek the Law at his mouth: for he is"

the Angel, or (מלאך יהוה צבאות)

b

JEHOVAH GOD of Hosts "."

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Messenger of

But, as "the Powers that be are ordained of GOD," therefore the same term may also be applied to Princes and Magistrates, exercising offices of great power, trust, and dignity. To such the title appears to be ascribed by St. Paul, in

y Gal. iv. 14.

a 1 Tim. iii. 16.

z Acts x. 40, 41.

b Malachi ii. 7.

his epistle to the Romans, viii. 38., where it may be well interpreted to signify those pagan Emperors, who were always averse from the Christian religion, and generally disposed to persecute the profession of it. So also the corresponding

the sacred Name of (האלהים) with,מלאך term

GOD attached to it, to give it the greater weight and dignity, was applied to David, both by the woman of Tekoah, and by Mephibosheth; whence, perhaps, it may be inferred, that it was a relative term of high respect, not unfrequently applied to the kings of Israel and Judah, on solemn and important occasions. See 2.Sam. xiv. 17. and xix. 27.

But the term Angel may be used to express the agency, not only of any person, but also of any secondary cause whatever, which may be employed by God, for bringing about any predicted change in the affairs of nations, or, in general, for the execution of his Will. Of this kind were those wonderful phenomena, which constituted the Plagues of Egypt: for all these were supernatural, both in their character, and effects; they were all the subjects of prediction ; and God is said to have "cast upon the Egyptians "the fierceness of his anger,-wrath, and indig"nation, and trouble, by sending EVIL ANGELS

among them." Of the same kind was also that tremendous storm of thunder and lightning, preternaturally sent by GOD, at the special prayer of

b Exodus vii.—xii.

c Psalm lxxviii. 49.

❝ in

Samuel, for the purpose of convincing the Children of Israel of their great wickedness, "choosing them a king, when the Lord their "GOD himself was their king"." And thus "fire "and hail, snow and vapour,-stormy wind and tempest," may be converted into “Messengers fulfilling his word."

Such is the analogy of Scripture, as to the various application of this word: and St. John has largely exemplified it in his "Revelation," wherein the word occurs no less than seventy times; so as to include all the senses above alluded to, and to afford throughout the most indubitable evidences of the truth and divine original of that sacred Book, and of the providence, the power, the goodness, and justice of GOD.

1. It is applied in several places to the revealing and interpreting Angel, sent by Christ to his servant John, to point out to him "the things which should shortly come to pass;" Rev. i. 1. xxii. 16., and whom John was expressly forbidden to worship; xix. 10. xxii. 8, 9.

2. It is specially used to designate the Bishops of the Asiatic Churches, to whom St. John addressed the epistles contained in this book; i. 20. ii. 1. 8. 12. 18. iii. 1. 7. 14.; as, likewise, to other spiritual persons, who, on some most memorable occasions during the succeeding ages, were to be raised up by GoD, to be the interpreters of his

d1 Sam. xii. 16-18.

• Psalm cxlviii. 8.