may, as to part of the ideas, be subjected to Christ. Nebuchadnezzar may rule Babylon (the city of confusion; so the Lord Christ “the city of the great king” where God is well known; and Jerusalem may be the queen in gold of Ophir. The latter state of earthly opposition is, either the beast, once prostrate under the former, and even it is by the will of the kings, or in the hands of the wilful king, the fallen and hostile carnal man rising up against the Lord. The former point much explains to me the prince of Tyre in the prophet Ezekiel.
We have, accordingly, to remark that Satan is not bound by him that sat on the horse, but an angel comes down from heaven. It is not the immediate judgment here on Satan by Christ, but the Divine power, and providence, and intervention of God, which sets Satan aside and incapacitates him from any further deceiving of the Gentiles till he be let loose.
In the fourth verse we begin a new scene—the thrones: it is not judging and making war here, but sitting in royal judgment on thrones. This passage, it seems to me, alludes to the thrones being set, so admitted to mean, I believe, as in Septuagint, in Daniel vii. 9; in the interpretation of which, in
