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The quotation here from the second Psalm throws a vivid light upon the scene.
Psalm 2: 1, 2 shows the condition of the world immediately before the second advent:--
"The Kings of the earth set themselves, and the rulers take counsel together, against
the Lord, and against HIS CHRIST."
This brings down the judgment. God's rightful King ascends the throne and to Him it
is given "To rule with a rod of iron".
"And He hath on His vesture and on His thigh a name written, KING OF KINGS,
AND LORD OF LORDS" (Rev. 19: 16).
Three names are said to belong to the Lord in this vision:--
1. He had a name written that no man knew but He Himself.
2. His name is called, The Word of God.
3. He hath a name written, King of kings, and Lord of lords.
The first name, known only to the Lord Himself, is associated with the wearing of the
many crowns. In Rev. 2: 17 the overcomer will receive a white stone, and in the stone a
new name written, which no man knoweth saving he that receiveth it. In Phil. 2: 9, 10
the exaltation of Christ is accompanied by the giving of the name which is above every
name. It appears idle for us to pretend to a knowledge where Scripture declares that the
subject is known only to the Lord. It is possible however that the meaning of the passage
is not so much that no one knew in the sense of being acquainted with the fact, but that no
one perceived or fathomed the meaning of the name which the Lord received. It is
suggestive that in Phil. 2: and in Rev. 19: the statement concerning the granting of a
name which is not made known is immediately followed by a name that is well known.
In Phil. 2: it is the name "Jesus" that is associated with the name above every name. In
Rev. 19: it is the "Word of God" and "King of kings and Lord of lords" that seem to
expand and explain that which otherwise could not be known.
The Word of God.--In this title is compressed the revelation of Christ's place in the
purpose of the ages. Manifestation seems to have much in common with it. Speech
reveals the unseen thought, and for the great purpose of the ages Christ became the
IMAGE of the INVISIBLE GOD. The theme is too great for a mere note like this. The
reader is referred to the new series on Redemption where we hope this phase of truth will
be opened up. For the present we would say that the coming together here of the two
names, The Word, and King of kings is to indicate to us that the One Who came forth as
the great Firstborn of all creation in order to accomplish the reconciliation, expressed in
the term "Fulness" (for which see page 165 of the present Volume), is here seen bringing
to pass that phase which is summed up in the words king and kingdom. The glorious
Millennial kingdom, followed by the even more glorious reign of the closing age
(I Cor. 15: 24, 25), is one of the many factors in bringing about the end "that God may
be all in all".
The reference to the winepress shows that Rev. 14: 8-20 is another compressed
anticipation of this glorious apocalypse. The King cometh. The saints shall reign. In His