of the narrative, though it is not a very satisfactory explanation of the symbols. It converts the terms expressive of spiritual thought into natural ideas; and this, so far as we have observed, is not the scriptural method of conveying revelation to the world. On the contrary, the Apostle informs us that "the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made."[1] Surely the natural "heaven" is employed in Scripture to signify a spiritual idea; and there can be no doubt that the natural "winds" are made use of for a similar purpose. In the original tongue both spirits and winds are expressed by the same word; thus, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth; so is every one that is born of the Spirit."[2]
But surely it cannot require much argument to convince those who will think in freedom upon the subject, that the description of the Lord's coming in the clouds of heaven, with angels and the sound of a trumpet, and gathering mankind from the four winds, is purely figurative of some spiritual events in connection with the Lord's Church and the souls of men. And this being so, the common opinion upon the subject requires a careful revision, because it is founded upon a merely natural interpretation of terms which plainly have a spiritual significance.
In the Revelation, the Lord is spoken of as coming to judgment upon a white horse, with eyes like a flame of fire, having many crowns upon His head, being clothed with a vesture dipped in blood, and the armies of heaven following Him upon white horses.[3] But it is easy to see that this was never intended to be understood as a literal description of the Lord's advent to effect His judgment.
