Jesus said,—­“Of mine own-self I can do nothing.” (v. 30.) The same is true of his teachings as of his works:—­“The words that I speak unto 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 this book is called “Apocalypse” because of the opposition which it was to encounter from Antichrist, as also because of its singular and intended use to a peculiar portion of professing Christians.  As on the one hand the Romish church, and too many who protest against her encroachments, prohibit or discourage the disciples of Christ from reading this book; so, on the other hand, it has been of singular use to others in strengthening their faith and ministering to their comfort.

John “bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw.”  A question arises here,—­What is the difference, if any, between the “word of God” and the “testimony of Jesus Christ?” Or is there any distinction intended by the Holy Spirit?  Most readers as well as expositors view these expressions as identical.  We shall meet with them, or their equivalent, frequently hereafter; and it may be proper at the outset to inquire a little into this familiar phraseology. (See chapters i. 9; vi. 9; xii. 11, 17; xx. 4, etc.)