constitute a conspicuous feature in the Apocalypse throughout.” But this reason seems too artificial; and it can hardly be supposed that it would influence the mind of John, in the specification _by name_ of the churches to which the book was sent. If no _names_ had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number _seven_ might have been selected for some such purpose. ¶ _Grace be unto you and peace._ The usual form of salutation in addressing a church. See Notes on Rom. i. 7. ¶ _From him which is, and which was, and which is to come._ From him who is everlasting――embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name JEHOVAH, the name by which the true God is appropriately designated in the Scriptures. That name יְהֹוָה, from הָיָה, _to be_, _to exist_, seems to have been adopted because it denotes _existence_, or _being_, and as denoting simply one who _exists_; and has reference merely to the _fact_ of existence. The word has no variation of form, and has no reference to time, and would embrace all time: that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase “who is, and who was, and who is to come,” or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated _existence_, and as the great and original fountain of all being. They who desire to find a full discussion in regard to the origin of the name JEHOVAH, may consult an article by Prof. Tholuck, in the _Biblical Repository_, vol. iv. pp. 89‒108. It is remarkable that there are some passages in heathen inscriptions and writings which bear a very strong resemblance to the language here used by John respecting God. Thus Plutarch (_De Is. et Osir._, p. 354), speaking of a temple of Isis, at Sais, in Egypt, says, “It bore this inscription――‘I am all that was, and is, and shall be, and my vail no mortal can remove.’”――Ἐγώ εἰμι πᾶν τὸ γεγονός, καὶ ὄν, καὶ ἐσόμενον· καὶ τὸν ἐμὸν πέπλον οὐδείς πω θνητὸς ἀνεκάλυψεν. So Orpheus (in _Auctor. Lib. de Mundo_), “Jupiter is the head, Jupiter is the middle, and all things are made by Jupiter.” So in Pausanias (_Phocic._ 12), “Jupiter was; Jupiter is; Jupiter shall be.” The reference in the phrase before us is to God as such, or to God considered as the Father. ¶ _And from the seven Spirits which are before his throne._ After all that has been written on this very difficult expression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following:――I. That it refers to God, as such. This opinion is held by Eichhorn, and is favoured by Ewald. No