ciple all others shall be manifested to be subordinate: as much so as a flock of sheep would be when under the guidance and direction of a shepherd leading and controlling them with an iron rod or staff. This staff in the hand of a shepherd we suppose to be equivalent to a sceptre in the hand of a king, (§ 276 ;) and, as it is said of the Most High, " A sceptre of righteousness is the sceptre of thy kingdom," so we suppose this principle, employed as an instrument in controlling all other principles, to be what we term the element of imputable righteousness, or something of the same character; this element, so peculiar to the economy of grace, being that which manifests most directly the sovereignty of God.

§ 436. And he treadeth the wine-press of the fierceness and wrath of Almighty God.'-Or, according to our Greek, He treadeth the wine-press of the wine of the vehemence of the wrath of God; this fierceness, or vehemence bearing, as appears from the Septuagint, the same signification as the term fury, in the picture presented by the prophet of the warrior from Edom. In that description the treading of the wine-press is spoken of in the past tense as something done, finished. Here, it appears to be something doing. The verb is in the present tense. If the allusion be to the Saviour's work of atonement, this also may be spoken of, both as a thing done, and as continually being done. The interposition of the merits of Christ in behalf of the sinner is something continually in operation, as it is said, (Heb. vii. 25,) "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them;" this intercession being not a mere oral pleading, but a virtual intercession-the atonement and righteousness of Christ virtually and perpetually pleading for the pardon and justification of his people. In this sense he treadeth continually the wine-press of wrath, and performs the work alone; but we cannot suppose him to be represented on the present occasion as doing the same thing, or about to do the same thing with the aid of the armies of heaven.

In the contest with error, the fact of the continual virtual intercession of Christ, as above set forth, is an argument calculated to overcome a certain portion of the pretensions of self-justification; as if we supposed the polemical champions on the side of the beast to admit a full and sufficient atonement to have been once made by the Lamb, and the disciple on his first conversion to have availed himself of it; but subsequently to this they say, whatever sins he commits, he must atone for them himself. Here is an error to be combated by an exhibition of the truth, that this treading of the wine-press is a process, in the sight of God, in continual operation. The Leader of the heavenly armies, therefore, goes forth with this qualification. As his bloodstained garment, and the white robes of his followers, show the work of sub

We prefer

stitution to have been once accomplished; so the fact, that the operation is continual, is equally a weapon of the advocates of the truth. this construction as most in keeping with the figure.

The warrior is going forth to the battle, and the enemies' forces are known to be assembled in a certain position; but the two parties are not yet represented as having encountered each other. The WORD has the sword of the Spirit, that he may,* or with which he shall, strike the nations: that is, when the great conflict takes place; but he already treads the winepress—which, indeed, is part of his preparation for the coming contest; although it is not a part of the contest itself.

We suppose the only other construction would be, that this treading of the wine-press represents the execution of divine wrath, that the Word of God is here represented as the executive officer of infinite Justice, and that as such he is now going forth to execute wrath upon the enemies' host. If this be correct, this host is still that of the beast and the false prophet-of the evil principle self, and the delusive element, false interpretation. The forces under these two commanders (the beast and his aid) are erroneous principles, and not human beings; and it is accordingly against these principles that this wrath is directed in the representation here made. There is no reason to suppose that the battle about being described represents the judgment, or the punishment to be administered in a future state of existence; still less a defeat and slaughter of certain military forces of this world, in the ordinary sense of the term.

§ 437. And he hath on his vesture and on his thigh a name written.' -The same vesture as that said to be dipped in blood; the garment with the name upon it thus serving the warrior for a cuirass. The thigh, with the wrestler as well as with the treader of the wine-press, was probably considered the limb most calculated for an exhibition of strength. The Greek term (ungóv) may apply in this case to the upper part of the thigh, to which the sword was usually attached; the girding of the sword upon the thigh being indicative of equipment for battle. Here the warrior, instead of a sword, exhibits his all-powerful name, or title-corresponding with the language of the Psalmist, "The name of the God of Jacob defend thee.” "In the name of our God will we set up our banners." "Some

trust in chariots and some in horses, but we will remember the name of the Lord our God." Ps. xx. 1, 5, 7. And Prov. xviii. 10, "The name of the Lord is a strong tower." So the miracles performed by the apostles of Jesus Christ were done in his name-by the power or virtue of his name.

'King of kings, and Lord of lords.'-We have already had occasion to remark upon this name, ($ 395,) considering it, when applied to the Lamb,

* Ilardoon, according to some editions.

expressive of the ascendency of the element of divine propitiation over every principle or element of legal requisition; the fact that the Lamb is Lord of lords and King of kings, being assigned as the reason for his overcoming the ten horns, (Rev. xvii. 14.) But there is still a further peculiarity of this name here developed. This title of the Lamb is asserted to be also the name of the Word of God: the name which is to serve in the present contest as the means both of offence and defence..

it

According to our usual association of ideas, the term Lord of lords appears to be something subordinate to that of King of kings, as we have ourselves before considered it only as equivalent to Master of masters; but may have here a more important signification. The word Kigios, (Lord,) although applied in the Septuagint promiscuously to God and man, is almost uniformly employed also to express the proper name of the true God, (Jehovah*). -a name which the Jewish compilers of that version probably considered too sacred to be incorporated into a heathen language. They accordingly made use of the noun Kúgios to express the proper name Jah, and Jehovah, and Adonai-Jehovah, although on some occasions the term ó vós (God) was sometimes used by them for the same purpose. It might be said of the Greeks in the times of the apostles, as it was said even of the early patriarchs, (Ex. vi. 3,) although they had learnt something of the true God, by his name JEHOVAH he was not known to them. The name was not known in the Greek language, and for this reason, perhaps, it does not appear in the New Testament. We cannot but suppose, however, that there is in that portion of the sacred writings an equivalent for it. Such an equivalent we think may be found in the name borne upon the vesture and the thigh of the rider of the white horse. It is the all-powerful name of Jehovah of Hosts, which gives to the blood-stained garment its protecting quality, and exhibits itself as an irresistible weapon on the thigh of the con

queror.

The representation here given us of the going forth of the Word of God, appears intended to illustrate the mysterious truth, that Jehovah our righteousness is the power by which the wine-press of wrath has been trodden; and that it is by the manifestation of this truth that the errors opposed to a just exhibition of the economy of grace are to be overcome. As it is said, (Ps. xliv. 5,) “Through thee (Jehovah) will we push down our enemies ; through thy name will we tread them under that rise up against us." The all-prevailing argument in favour of the economy of grace, is this important

*

Kigios, Dominus, ", passim omnes.

Lex. Gr. ad Hexapla. ♬ nomen veri Dei (Rad. vel 7), zúgios, Dominus. Index Heb. Idem (Rad. yirouxi, sum), ¿dovai zigios, Idem. Šet Chald.

See also Concord. Tromm. Tom. I. 944.

Tromm.

truth, that the name of the perpetual Intercessor, Substitute, and Redeemer, is JEHOVAH of Hosts, the King of kings.

Vs. 17, 18. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come, and gather yourselves together unto the supper of the great God; that ye may eat the fesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all (men, both) free and bond, both small and great.

Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ· καὶ ἔκραξε φωνή μεγάλη, λέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσουρανή ματι· δεῦτε, συνάχθητε εἰς τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ, ἵνα φύγητε σάρκας βασιλέων καὶ σάρκας χιλιάρχων καὶ σάρκας ἰσχυρῶν, καὶ σάρκας ἵππων καὶ τῶν καθημένων ἐπ ̓ αὐτῶν, καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων, καὶ μικρῶν καὶ μεγάλων.

§ 438. And I saw an angel,' &c.-Having completed a description of the heavenly force with its divine Leader, and the earthly powers having been previously set forth, (Rev. xvi. 14,) we now come to what may be termed the proclamation of defiance, as by the voice of a herald, on the eve of a general engagement.

The appearance of the sun we suppose to be symbolical of a manifestation of Christ, the Sun of righteousness. An angel or messenger, standing in the sun, may be supposed to be equivalent to the revelation of some principle of truth-some element of doctrine indicating the approaching destruction of the errors, and systems of errors, represented by those whose flesh is thus to be devoured or consumed. The crying of the angel with a loud voice, is indicative of the powerful nature of the revelation made.

Saying to all the birds that fly in the midst of heaven;' or, in the midheaven, ($ 205.)-The birds thus addressed are carnivorous birds, (gator.) As such they would appear to be of the same genus as the unclean, and hateful bird domiciled in the ruins of Babylon, but there may be a difference between these birds encaged in that city of desolation, and those flying in the midst of heaven. If we consider the mid-heaven a revelation equivalent to that of the legal dispensation, or to an exhibition of divine government peculiar to that dispensation, we may then consider these birds of prey as legal elements, principles of law, by which all pretensions of human merit are necessarily tried. The unclean and hateful birds of Babylon are legal elements, nourished by and confined to a mixed system.*

'Come, gather yourselves together to the supper of the great God;' or, according to some editions, Come, assemble to the great supper of God. The supper of the ancient Hebrews being the principal meal of the day,

* The birds flying in the midst of heaven, or birds of the air, may be such as the eagle, vulture, &c.; carnivorous birds flying at a great height from the earth. The unclean birds dwelling in Babylon may be such as the owl, the pelican, and the bat, animals of a mixed character, keeping near the earth. Both are unfit for food, but the latter are especially an abomination, Lev. xi. 13-20.

($110.) The word yάuos, indicative of a feast, is not here employed. The supper is a feast to these mid-heaven elements, but the occasion is not that with which the idea of festal enjoyment can be associated; it is an opposite or converse of the marriage feast. At the same time, as to cause and effect, the two occasions are identic; the manifestation of truth causing the destruction of error, and the destruction of error being a means of the exhibition of truth; the same result affording a festal scene to one party and an occasion of dismay and despair to the other.

The supper of the great God' may be considered a term in contradistinction to the supper of the Lamb; the difference being equivalent to that between the attribute of divine justice and the attribute of sovereign mercy, or between the wine of the wrath of God, and the new wine of propitiation.

'That ye may eat the flesh of kings, and the flesh of captains,' &c.This figure reminds us of the action of the ten horns in the destruction of the harlot, (Rev. xvii. 16;) as it is said, they shall eat her flesh, &c. Flesh we suppose to be a figure of righteousness or moral perfection-merits, either real or pretended, as means of justification in the sight of God, (§ 397.) The word in the original is in the plural, corresponding with the prophet's term of righteousnesses, and with the diapaza of Paul, (Rom. ii. 27.) The use of the term here is evidently applicable to false pretensions, such as cannot withstand the requisitions of the law. These kings, captains, mighty men, horses and their riders, men bond and free, small and great, apparently represent false doctrines, or principles of such doctrines, of every grade and variety; their fleshes being the means of justification they severally profess to furnish. The time has now come when these erroneous principles are to be put to the test; the day of the LORD'S vengeance, and the year of recompenses for the controversy of Zion, (Is. xxxiv. 8; lxiii. 4)—the great day of discrimination, the period of retributive discrimination, Ημέρα κρίσεως Κυρίου, καὶ ἐνιαυτὸς ἀνταποδόσεως κρίσεως Σιών.

The trial about to be represented as a great battle, is identic with that elsewhere spoken of as a trial by the agency of fire; the birds of prey are such as are usually known to accompany large armies on their march, and especially to hover over them on the eve of battle, and during the conflict. The language of the herald is a figure of speech expressive of the certainty with which the speaker contemplates the defeat and slaughter of the enemy; the giving of the flesh to birds of prey implying the previous slaughter of those whose flesh was to be thus given-" Come to me," said the boasting Goliath," and I will give thy flesh unto the fowls of the air, and to the beasts of the field." So, in the curses for disobedience, (Deut. xxviii. 26,) "The Lord shall cause thee to be smitten before thine enemies,"

" and thy carcass shall be meat unto all the fowls of the air, and unto the beasts