And I will give him the morning star.
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EXPOSITORY (ENGLISH BIBLE)The morning star.—The pledge of the coming day, both for the waiting witnesses, and for the ungodly, who loved darkness because their deeds were evil: the earnest of the sovereignty of light over darkness, when the children of the day would be manifest, and shine as the stars for ever and ever (Daniel 12:3).
Daniel 12:3; nor that he would be compared with the morning star, like the king of Babylon, Isaiah 14:12; nor that he would resemble a star which Balaam says he saw in the distant future, Numbers 24:17. The idea seems to be, that the Saviour would give him something that would resemble that morning planet in beauty and splendor - perhaps meaning that it would be placed as a gem in his diadem, and would sparkle on his brow - bearing some such relation to him who is called "the Sun of Righteousness," as the morning star does to the glorious sun on his rising. If so, the meaning would be that he would receive a beautiful ornament, bearing a near relation to the Redeemer himself as a bright sun - a pledge that the darkness was past - but one whose beams would melt away into the superior light of the Redeemer himself, as the beams of the morning star are lost in the superior glory of the sun. 2 Peter 1:19; or rather, of myself. Christ himself is not called the Sun of righteousness, Malachi 4:2, but the Morning star, Revelation 22:16, because he excelleth all other stars in glory, and scattereth the darkness of ignorance and error by the light of his gospel: I will make him partaker of myself. Revelation 22:16; and here it designs an illustrious appearance of Christ at the close of this church state, and a communication of much light and grace from him, which introduced the Sardian church state, or the reformation by Luther, Calvin, &c. which is the phosphorus, or morning star, to the spiritual reign of Christ under the Philadelphian church state; which will be the bright, clear, day of the Gospel, when the present twilight, which is between the appearance of the morning star and that glorious day, will be removed: for by this morning star is not meant the glory that shall be put upon the bodies of the saints in the resurrection morn; nor the heavenly glory itself, or the hope of it; but the dawning of the latter day glory, which began at the Reformation, and is promised the faithful professors in the Thyatirian church state, who lived in the darkness of Popery. And I will give him the morning star.
EXEGETICAL (ORIGINAL LANGUAGES)Revelation 2:28. To “grant the morningstar” (a characteristically loose usage of δίδωμι) means, not to invest him with its glory, nor to give him possession of Christ himself, but (so Bleek, after Victor.) to make the dawn of salvation or of life eternal shine on him after his dark afflictions. The victor shares in the divine life (with its punitive government) and honour above, or rather in the new messianic era of Jesus himself (see note on Revelation 22:16, where by a further application the metaphor is directly connected with Jesus). Staunch adherence to the truth on the part of leaders and confessors is similarly rewarded in Daniel 12:3, En. xiv. 2. Semitic folklore found some mystic connexion between the countless brilliant stars in heaven and the departed faithful, who became immortal (4 Ezra 7 :), and the sense here might be that the loyal Christian was sure of shining like a star in immortality; cf. Ign. ad Romans 2:2, καλὸν τὸ δῦναι ἀπὸ κόσμου πρὸς Θεὸν, ἵνα εἰς αὐτὸν ἀνατείλω (and passage cited on Revelation 1:10). But Revelation 22:16 (cf. Job 3:9) tells against this, as does Ign. ibid. vi. 2 (speaking of his martyrdom) ἄφετέ με καθαρὸν φῶς λαβεῖν· ἐκεῖ παραγενόμενος ἄνθρωπος ἔσομαι. The collocation of the morning star and the judicial authority over the nations may have been suggested to the prophet’s mind (cf. Revelation 2:14; Revelation 2:20) by the prophecy, read in a messianic sense, of Numbers 24:17. The sequence and the Christian spirit of the whole promise are certainly improved if we omit 27 a with Selwyn (194) and Jacoby (Neutest. Ethik, 1899, p. 446) and Wellhausen (with Revelation 2:23-28 a), since the doubled promise and the later use of the metaphor do not justify any suspicion of 28 as a gloss (so Könnecke, p. 34). But it is as likely that the author himself (cf. Revelation 17:14) added this co-operation with the vindictive messiah (cf. Revelation 12:5. Revelation 19:15), as that an early copyist was responsible for the insertion.28. the morning star] The only direct illustration of this image Isaiah 22:16, where Christ Himself is called the Morning Star: and the meaning here can hardly be “I will give myself to him.” Some compare 2 Peter 1:19, others, perhaps better, Daniel 12:3 : taking the sense to be, “I will give him the brightest star of all, that he may be clothed (cf. Revelation 12:1) with its glory.”Verse 28. - I will give him the morning star. In Revelation 22:16 Christ himself is "the Bright and Morning Star." Therefore here he promises to give himself to him that overcometh. The morning star has ever been proverbial for brightness and beauty, and, as the harbinger of the day, is the bringer of light, life, and joy. Moreover, a star is often a sign of royalty: "There shall come a star out of Jacob, and a sceptre shall rise out of Israel" (Numbers 24:17); and as such it appeared to the Wise Men (Matthew 2:2).
The star, that of the morning. One of John's characteristic constructions. See on 1 John 4:9. The reference is, most probably, to Christ himself. See Revelation 22:16. He will give Himself. This interpretation falls in with the promise of power over the nations in Revelation 2:26. The star was the ancient emblem of sovereignty. See Numbers 24:17; Matthew 2:2. "It was the symbol of sovereignty on its brighter and benignant side, and was therefore the fitting and necessary complement of the dread attributes that had gone before. The king came not only to judge and punish, but also to illumine and cheer" (Plumptre). Compare 2 Peter 1:19.
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