(16) I Jesus have sent mine angel . . .--The warning is followed by the voice of our Lord Himself testifying to the truth of the revelation made, I Jesus sent (not "have sent," as in the English version) my angel to testify to you these things to the churches. But it is not merely a message, or the confirmation of a message that we have--we have also stated what Christ is--the root and pledge of hope to all. I am the root and offspring of David, and the star, the bright, the morning (star). He is David's Lord and David's Son, possessing David's throne (Matthew 22:42-45; Luke 1:32); He is the bright star which leads up the dawn of everlasting day (Malachi 4:2; 2Peter 1:19).

Verse 16. - I Jesus have sent mine angel. Here our Lord himself asserts what was at the very beginning set forth (Revelation 1:1). The revelation proper being now ended, the epistolary form in which the book opens is now resumed. Either our Lord himself is here the speaker, or the angel speaks in his name (cf. vers. 9, 10, 12, etc.). To testify unto you these things in the Churches (ἐπὶ ταῖς ἐκκλησίαις). The Revised Version translates, for [margin. or over] the Churches (cf. the expression in Matthew 24:33). Probably this preposition is used as expressing the idea of motion towards, especially from above, which is contained in the fact that the message is from heaven to the Churches. Dusterdieck, Hengstenberg, and others would translate, "concerning the Churches." Ἐν, "in," is found in A and some other manuscripts. Some cursives omit the preposition entirely. This gives another possible reading: "to testify these things unto you, the Churches." I am the Root and the Offspring of David, and the Bright and Morning Star. Omit the second "and." (On "Root," see on Revelation 5:5; for "Morning Star," cf. Revelation 2:28.) At the word "David," the manuscript 1, from which Erasmus compiled the Textus Receptus, ends. In order to supply the remainder, which is deficient, Erasmus retranslated the Vulgate Version into Greek. The Greek, therefore, of the Textus Receptus from this point onwards is the Greek of Erasmus.

22:6-19 The Lord Jesus spake by the angel, solemnly confirming the contents of this book, particularly of this last vision. He is the Lord God faithful and true. Also by his messengers; the holy angels showed them to holy men of God. They are things that must shortly be done; Christ will come quickly, and put all things out of doubt. And by the integrity of that angel who had been the apostle's interpreter. He refused to accept religious worship from John, and reproved him for offering it. This presents another testimony against idolatrous worship of saints and angels. God calls every one to witness to the declarations here made. This book, thus kept open, will have effect upon men; the filthy and unjust will be more so, but it will confirm, strengthen, and further sanctify those who are upright with God. Never let us think that a dead or disobedient faith will save us, for the First and the Last has declared that those alone are blessed who do his commandments. It is a book that shuts out form heaven all wicked and unrighteous persons, particularly those who love and make lies, therefore cannot itself be a lie. There is no middle place or condition. Jesus, who is the Spirit of prophecy, has given his churches this morning-light of prophecy, to assure them of the light of the perfect day approaching. All is confirmed by an open and general invitation to mankind, to come and partake freely of the promises and of the privileges of the gospel. The Spirit, by the sacred word, and by convictions and influence in the sinner's conscience, says, Come to Christ for salvation; and the bride, or the whole church, on earth and in heaven, says, Come and share our happiness. Lest any should hesitate, it is added, Let whosoever will, or, is willing, come and take of the water of life freely. May every one who hears or reads these words, desire at once to accept the gracious invitation. All are condemned who should dare to corrupt or change the word of God, either by adding to it, or taking from it.I Jesus have sent mine angel,.... As John, the writer of this book, sets down his own name, who was an eye and ear witness of the things contained in it, that they might be more surely believed, Revelation 22:8 so Christ, the author of it, puts his name Jesus to it, to engage the greater attention to hear and read, and keep the words of it, as well as to make it plain and manifest, who is the person speaking of his coming, Revelation 22:7 and who that has any value for Jesus the Saviour, but will give credit, and pay a regard to this revelation of his, which he sent by his angel, one of his ministering spirits, made by him, and under his command, he being the Creator, Lord, and head of angels: this expresses the dignity of his person, and is no inconsiderable proof of his deity: and this was done, in order

to testify, to bear witness to the truth of the things contained in it; to signify and show them, to set them forth in emblems and visions:

unto you these things in the churches; to the servants of the Lord, Revelation 22:6 to John, and by him to others, to the pastors of the seven churches, who were "over" the churches, as it may be rendered, and to the members of the churches, to all that were in them; for the Alexandrian copy, the Vulgate Latin and Arabic versions read "in"; the Syriac version renders it, "before the churches". What John saw he wrote in a book, and sent it to these churches, Revelation 1:11. The words may be rendered, "concerning the churches"; and then the sense is, that the angel was sent to show to John, and by him to others, even to all the saints in all ages, the things relating to the church of Christ, in the several periods of time, represented in succession by the seven churches of Asia. Christ gives a further account of himself, for the greater confirmation of the faith of his people, in the certain accomplishment of the things herein written, by saying,

I am the root and the offspring of David. The former of these is mentioned in the note; see Gill on Revelation 5:5; and the meaning of it is, either that Christ, as God, is David's Lord and head, from whom he had his being, both in a temporal and spiritual sense, and by whom he was supported and sustained; or that, as man, he sprung from the root of David, or descended from him; and so it falls in with the latter, which may be explanative of it, "the offspring of David"; that is, the soft of David, according to the flesh, a frequent name of the Messiah; See Gill on Matthew 1:1. God promised that the Messiah should be of the seed of David, and according to his promise he raised up unto Israel of his seed, a Saviour Jesus, the same person here speaking, Acts 13:23 who adds,

and the bright and morning star; Christ is compared to a "star", as in Numbers 24:17 for its light, the light of nature, and of grace, and of the new Jerusalem state being from him; and for its glory, his glory being the glory of the only begotten of the Father, and he having a glory, as Mediator, which his saints will ever behold, and be delighted with; and for its influence, all the blessings of grace, life, and righteousness, being from him; and to a "bright" star, because he is the brightness of his Father's glory, and so splendid, shining, and illustrious, that he is light itself, and in him is no darkness at all; and to a bright "morning" star, which shows the night is going off and the day is coming on, and is the phosphorus, or bringer of light; as Christ by his first coming, who was then the dayspring from on high, put an end to the night of Jewish darkness, and sprung the great Gospel day, so often spoken of by the prophets, and brought life and immortality to light by the Gospel, and showed the way to eternal life by himself; so by his second coming, to which this character refers, he will put an end to the night of antichristian darkness, Pagan, Papal, and Mahometan; so that there shall be no more night, and shall make an everlasting day, and bring such light into the holy city, that it shall need no candle, nor light of the sun or moon. The dawn of light at the Reformation was a presage of this, Revelation 2:28 called there the morning star. With great propriety and pertinence are these titles here assumed by Christ, as "the root and offspring of David", or David's son, when he was about to sit on the throne of his father David, and possess his kingdom in the most visible and glorious manner; and "the bright and morning star", when he was going to usher in such light into the new Jerusalem, as would make all other light unnecessary. Aijeleth Shahar, in the title of Psalm 22:1 which is a psalm that belongs to the Messiah, is, by some Jewish writers (l), interpreted, , "the morning star", the title of Christ here.

(l) Apud Kimchi in loc.