That every item in the description of the actors in the 9th verse is of symbolical significance (as is the case with all the details in the other visions), and not merely pictur esque figures of speech with a view " to give distinctness to the picture " (as Keil, Hengstenberg, Bredenkamp, and others assert), there can be no doubt; but it is impossible to speak with absolute positiveness as to what each particular is intended to signify.[1]
In a general way I agree on this point with those writers who regard these women as typifying instruments or systems of evil, who for a time deliver the woman in the ephah from the vengeance which was about to destroy her.
"By reason of the curse described (in the previous vision) as overtaking all who followed in her wicked ways," observes Dr. Wright, " no place is left for her any longer in the land of righteousness, among a people whose trangressions are for given and who are sanctified to bring forth fruit unto holiness. The winged women, therefore, bear off the evil one to the land of Shinar, there to build for her a home and a house."[2]
- ↑ Keil, whose remarks are repeated almost verbally by Bredenkamp and others, easily passes over this verse with the following remarks: "Women carry it because there is a woman inside; and two women because two persons are required to carry so large and heavy a burden, that they may lay hold of it on both sides. These women have wings because it passes through the air; and a stork's wings because these birds have broad pinions," etc.
- ↑ It may be remarked that the final cleansing of the land and people of Israel does not, in point of time, take place until after the full development of "Wickedness," and the manifestation of the "Wicked One," who shall be destroyed by the "brightness" (or "shining forth") of Christ at His coming (2 Thess. ii. 8). Not until the King of Righteousness reigns over Mount Zion, will Palestine be " the land of righteousness," and the nation of Israel "a people whose transgressions are forgiven, and who are sanctified to bring forth fruits unto holiness."
But we are not to expect in these visions, or indeed in Old Testament prophecy generally, a clear setting forth of eschatological events in their true chronological order.
The/act is clearly, though symbolically, set forth, that among a people, and in a land whence "iniquity has been removed" (chap. iii. 9), and which should thenceforth be known as the "holy land" (chap. ii. 12), and the holy people, the system of " wickedness " outwardly symbolised by the ephah, can have no place.
Incidentally, it also sets forth the fact that for a time this system will find a place in the land and sphere to which it, so to say, belongs.
