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There is no idea at this stage that any kings had been literally "bound in fetters"
(Psa. 105: 22; 149: 8), the word translated "bands" means also "to bind" one's soul by
an oath (Numb. 30: 2), and in the language of the Gentile, it is translated "a decree"
made by a king (Dan. 6: 7, 8, 9, 10, 12, 13, 15). Again, the "cords" against which these
rulers and kings revolted, is the Hebrew word aboth, used of the "wreathen" work which
bound the breastplate upon the heart of Israel's High Priest (Exod. 28: 14, 22, 24, 25).
In Psa. 118: 27 these "cords" are used to bind the sacrifice to the horns of the altar.
In Hos. 11: 4 it is used in the delightful expression "I drew them with cords of a man,
with bands of love". The revolt of Psa. 2: was the revolt against holiness. These kings
are exhorted to "serve the Lord with fear and to rejoice with trembling; to kiss the Son,
lest He be angry, and they perish from the way, when His wrath is kindled but a little"
(Psa. 2: 10-12).
Look at the wars that are recorded in the Revelation and note the object of their
hostility:
"These (i.e. the ten kings) shall make war with the LAMB" (Rev. 17: 14).
"There was war in heaven: Michael . . . . . and the dragon fought" (12: 7).
"The Dragon . . . . . went to make war with the remnant of her seed" (12: 17).
"The Beast . . . . . shall make war against them (i.e. the two witnesses)" (11: 7).
"It was given unto him (the Beast) to make war with the saints" (13: 7).
And when Gog and Magog are gathered together "to battle" or "to make war" (same
word), the objective is still one and the same, "the camp of the saints". Thus the "Holy
city shall be trodden under foot for forty and two months (i.e. the 3½ years, the midst of
the week of Dan. 9:)". The strange words of Rev. 22: 11 present a solemn choice in
that day, "He that is filthy . . . . . he that is holy", for these are THE issues at stake,
headed by the Lamb on the one hand and by the Dragon on the other. The immediate
destruction by fire from heaven and the devouring instantly of the enemies of holiness, is
but the climax of a series of such exhibitions of Divine wrath. We have already quoted
the general statement that any unauthorized person who drew near the sacred tabernacle
was punished by death, but there are instances where this death came about by direct fire
from heaven. The judgment of fire from heaven and from the Lord, seem to be reserved
in the O.T. for sins of sacrilege, false worship or extreme wickedness. The judgment
upon Nadab and Abihu is an example of sacrilege:
"And there went out fire from the Lord, and devoured them" (Lev. 10: 2).
The cities of Sodom and Gomorrha are set forth as an example, suffering the
vengeance of eternal fire (Jude 7). The conflict between the prophets of Baal and the
prophet Elijah illustrates the third class.
"Call ye on the name of your gods, and I will call on the name of the Lord: and the
God that answereth by fire, let Him be God" (I Kings 18: 24).
And examination of Psa. 97: is illuminating in this context:
1st.
"The Lord reigneth."