e threefold
source whence these divine influences flow. First, "from him which is,
and which was, and which is to come;" a description of God the Father,
whose personal subsistence has priority in the Godhead, and who occupies
the like priority in voluntary relationship and economic standing. From
the Father personally, as the representative of Trinity, we have seen
(in verse 1,) this book emanated; and now from the same we are taught
that "grace and peace" come to fallen man. Second, John's prayer here,
differs from Paul's usual form in the beginning of his epistles; for
Paul omits the Holy Spirit, commonly saying,--"Grace be to you, and
peace from God the Father, and from our Lord Jesus Christ," (as in Gal.
i. 3.) In this last book of Scripture we have the co-equal Three
introduced as co-operating in the work of man's redemption. Thus our
attention is directed to the "seven Spirits which are before the
throne;" by which we are to understand the Holy Ghost, in his essential
equality with God the Father, but in the place of official
subordination. The Holy Spirit is _one_ personally, but _seven_ in his
manifold gifts and graces, with special reference to the "seven
churches." And whereas the divine Spirit, in the order of his personal
subsistence and operation is _third,_ here he occupies the _second_
place in the order of revelation. Third, The special reason for
reserving the notice of our Saviour to the last place, is doubtless that
the "beloved disciple" may take occasion to leave on record an
expression of his admiration of the Mediator's person, one of whose
names is "Wonderful," (Isa. ix. 6;) and that he might exemplify the
ruling principle of his own heart,--"We love him, because he first loved
us." (1 John iv. 19.) The apostle dwells upon the personal glory of
Immanuel, contemplating him in his threefold office of prophet, priest
and king.--He is "the faithful witness" in his prophetical office. "The
only begotten Son, which is in the bosom of the Father, he hath declared
him." (John i. 18;) "who, before Pontius Pilate, witnessed a good
confession." (John xviii. 37.) He is "the first-begotten of the dead."
He "died unto sin once," as an expiatory sacrifice to atone for the
guilt of an elect world. Being a "priest for ever after the order of
Melchizedek," "he ever liveth to make intercession,"--"death hath no
more dominion over him," as it had over Lazarus and many others who
"came out of the graves after his res