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, Re 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, Re 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, Re 22:6 to John, and by him to others, to the pastors of the seven churches, who were epi, "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 en, "in"; the Syriac version renders it, קדם, "before the churches". What John saw he wrote in a book, and sent it to these churches, Re 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 "Re 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 "Mt 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, Ac 13:23 who adds, and the bright and morning star; Christ is compared to a "star", as in צן 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, Re 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 Ps 22:1 which is a psalm that belongs to the Messiah, is, by some Jewish writers, interpreted, כוכב הבוקר, "the morning star", the title of Christ here.