you, I speak not of myself, (xiv. 10.) In all that "Jesus began both to
do and to teach," (Acts i. 1,) he was instructed by his Father. These
things are all plainly implied in the first verse. Indeed, the official
actings of the three Persons in the Godhead had been frequently taught
by Christ during the time of his personal ministry; and they are more
fully and frequently recorded by the beloved disciple than by any other
evangelist, in that gospel which still bears this apostle's name. Thus,
it appears that although this book is called a "Revelation of Jesus
Christ," he is not the ultimate author. It is a revelation "which God
gave unto him." By God here, we are to understand the person of the
Father. The reader is thus conducted to the divine origin of all
supernatural revelation,--the eternal purpose of God. (Heb. i. 1, 2.)
The object of the whole Bible, in the evolvement of the divine economy
of man's redemption, appears to be the unfolding of the ineffable
mystery of the Trinity, and displaying the perfections of the Godhead,
to his own glory as the highest and last end.

The channel through which the divine will comes to the church, is
exhibited in the beginning of this book. Originating with God the
Father, passing to the Mediator, communicated to a holy angel; by his
ministry it is made known to John, who reveals it to the church! How
beautiful the order here! How wonderful and condescending on the part of
God!

Although we commonly and justly designate the whole Bible by the name
"Revelation;" yet we are to consider that this book is so called by way
of eminence. Doubtless it is so styled by its divine Author because it
reveals events which were then future, and which could not be discovered
by human sagacity. But this holds equally true of other parts of the
Scriptures, especially those parts which are prophetical. It may be that