In Proposition 139, George Peters states:
“The Theocratic-Davidic Kingdom, as covenanted, is sustained by what is to take place in “the morning” of “the day of Christ.”
Here again, Peters explores a description found in Scripture, this time one related directly to Jesus and one that is connected to the Second Advent and thus the Theocratic-David Kingdom. This is an interesting aspect of this study I had not thought of and thus I am interested in how Peters will expound and explain his Proposition. Thankfully, he does so quite well in the below noted observation.
The most notable observation Peters presents in Proposition 139 is the following:
“The Millennial day is introduced by the personal coming of Jesus. To perfect this figure of “the morning,” if it alludes to the beginning of the same period of time, it would be highly appropriate, if thus dependent on Christ’s Coming, to designate Him either as the Morning Star or as the Sun ushering in this day. This also is done to prove to us, if we will be accept of i, that this coming is the real, veritable coming of the person called “the Star” and “the Sun,” who shines forth, not through others, but in His own proper effulgence. It is therefore with pleasure that we read in “the last words of David,” that (2 Sam. 23:1-4) “there shall be a Just One ruling over men, ruling in the fear of God; as the light of the morning shall He arise, the Sun of an unclouded morning, shining after rain upon the tender grass of the earth.” Night disappears when the sun comes, so this “night” shall fade away when “the Sun of an unclouded morning” arises, ushering in a glorious day. Hence Jesus is styled also “the bright and morning star,” “the Day Star,” because His coming shall be the sure sign of the dawning of the foretold morning. He is not merely called such owing to he glory of His person or the splendor of His appearing, but because He reveals Himself in the early morning. For, Hos. 6:3, “His going forth is prepared as the morning.”
I was aware of the descriptions of Jesus as “the Morning Star” and other related descriptions; however, I had not thought to apply them to this particular topic. As Peters notes, there seems to be more to Scripture describing Jesus as “the Morning Star” than just pushing away or doing away with darkness. While that is certainly an element of the Second Advent, I am intrigued by Peters’ reference to the Hosea 6:3 passage, especially given the betrothal language found throughout that book. Could the use of morning language be a depiction of Jesus returning for His bride at the break of dawn? It could possibly speak to such an event. I will have to do some additional research on the betrothal ceremony to determine if any clear connections can be made.
Regardless, the description of Jesus as “the Day Star,” “the Morning Star,” and other associated depictions does shed great light (no pun intended) on how such descriptions are directly related to the Theocratic-David Kingdom. When we see such language, we need to take note and apply them appropriately. What I continually find out is there is no shortage to these little interesting tidbits throughout Scripture that speak to overarching biblical themes and events.