office. A _prince_ is of royal parentage. Such is the understanding of
mankind in all civilized nations. Joseph in Egypt typified, in part, the
kingly office of Christ; and Solomon on the throne of Israel partially
typified him in his dominion: but as Balaam foretold that he should be
"higher than Agag," (Num. xxiv. 7,) so we may say he is higher than
Joseph,--"A greater than Solomon is here." "Pharaoh said unto Joseph,
Thou shalt be over my house, and according unto thy word shall all my
people be ruled: only in the throne will I be greater than thou." When
the Father says to the Son, "Thy throne, O God, is for ever and ever,"
(Ps. xlv. 6,) this is consistent with "excepting him that did put all
things under him." (1 Cor. xv. 27.) Although we are not warranted to say
with some, "The Father is the fountain of the Godhead, we may
warrantably and boldly say, the Father is the _fountain_ of _authority_.
(John vi. 38.) The dominion of the Mediator is universal, reaching "from
the roofless heaven to the bottomless hell." It is comfortable to the
disciples to know this in anticipation of the rise and reign of
Antichrist. He is, by the appointment of the Father "head over all
things," (Eph. i. 22,)--"able to save to the uttermost all that come
unto God by him," to "consume with the spirit of his mouth, and destroy
with the brightness of his coming, that Wicked, the Man of Sin." (2
Thess. ii. 8.)

In view of the personal dignity and mediatorial dominion of Christ, the
apostle gives expression to his admiration and wonder at the amazing
love and condescension displayed by him on behalf of himself and all
others, on whom that love was fixed from everlasting, and whose guilt
and pollution were taken away by the atoning and cleansing blood of the
Lamb. To these saving benefits is to be added the honour to which the
redeemed are advanced as "kings and priests,--a royal priesthood." The
living Head is "a priest upon his throne," (Zech. vi. 13,) and all the