Revelation 3:2. [45] ἜΜΕΛΛΟΝ) Thus the Al. And. Pet. 3, the Cov. Areth. and also Uff. read ἔμελλεν: Er. from the comm. of Andreas, μέλλει: Leicestrensis and eight others, and also Comp. Arab. εμελλες (ἈΠΟΘΑΝΕῖΝ being on this account changed into ἈΠΟΒΆΛΛΕΙΝ). This reading of the clause formerly did not displease me, Ἃ ἜΜΕΛΛΕς ἈΠΟΘΑΝΕῖΝ, in this sense: Strengthen that which remains, which, unless you were here admonished, you were about to lose by spiritual death. There is a very similar phrase of Philo, τὸν τῆς ἀρετῆς βίον θνήσκειν; also, ΤΆς ΨΥΧᾺς ΤΕΘΝᾶΣΙ. And of Heraclitus in Philo, ΤΕΘΝΉΚΑΜΕΝ ΤῸΝ ἘΚΕΊΝΩΝ ΒΊΟΝ. But that expression of itself appears more philosophical than prophetical. The simple and genuine sentiment must be that, which the Latin imitates, the things which were about to die;[46] and so the Armen. Copt. Syr[47]

[45] Ver. 1. ὄνομα, name) This (a “name”) does not establish the corresponding reality; ch. Revelation 2:2.—V. g.

[46] AC Vulg. h, Memph. Syr. read ἔμελλον; but B, ἤμελλες. Rec. Text, without good authority, μέλλει.—E.

[47] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.

Revelation 3:3. Πῶς· ποίαν) Regard to its former character (“how” it once stood) ought to defend the Church of Sardis, that the future hour, whatsoever it shall be, may not be attended with calamity to it.

Revelation 3:7. Κλεῖν) Hence the plural κλεῖς, ch. Revelation 1:18.—καὶ κλείει) The article ὅς is contained in ὁ ἀνοίγων, and is to be understood from thence.

Revelation 3:9. Τῶν λεγόντων) This depends upon τινὰς, understood.—ποιήσω αὐτοὺς, ἵνα) The same construction occurs, ch. Revelation 13:12; Revelation 13:16.

Revelation 3:10. [49] ΤΟῪς ΚΑΤΟΙΚΟῦΝΤΑς ἘΠῚ Τῆς Γῆς) Thus the Septuagint often render, when in the Hebrew ישבי הארץ is found: Isaiah 26:21, etc. But the word ΣΚΗΝΟῦΝ is used of the inhabitants of heaven, ch. Revelation 12:12.

[49] σὲ, thee) A most gracious exception in so great a temptation.—V. g.

Revelation 3:12. [51] Ναῷ) A recent error has λαῷ.[52] See App. on this passage, Ed. ii.

[51] Bengel is silent, indeed, respecting the pillar, both here and in der Erkl. Offenb. (as S. R. Ernesti admonishes, Bibl. th. Noviss. T. T. p. 708); but I think that it should not be concealed, that he endeavoured to illustrate the phrase in den LX. Reden, p. 155, sq., using these words:—Der Tempel Gottes ist, das Heiligthum Gottes. In demselben eine Säule abgeben, ist eine sehr grosse Ehre. Sie gehöret, ganz in jene Welt, und da ist eine immerwährende Ehre, denn er wird nicht mehr hinauskommen. So lang der Tempel selber steht, wird auch der Pfeiler darinn stehen. Wann einer in der Welt schon etwa viel zu bedeuten hat, ist ein General oder Gesandter, oder Staats-Minister, auf welchem ein Königreich, als auf einer Säule, ruhet; so kann er über eine Weile gesturzet und weggethan werden, dass man kaum weiss, wo er hingekommen ist. Aber ein Pfeiler in Gottes Tempel komnt nimmer hinaus. (Comp. Revelation 22:5, end. See also Galatians 2:9.)—E. B.

[52] Viz. in the Elzev. Rec. Text of 1624.—E.

Revelation 3:16.[53] Μέλλω σὲ ἐμεσαι) This is a milder form of speech than if it were ἘΜΈΣΩ ΣΈ. ΜΈΛΛΩ makes a modal[54] form of speech out of a categorical. [He implies the denial which is about to take place, in the event of their continuing “lukewarm,” before His Father; Psalm 16:4.—V. g.]

[53] Ver. 14. ἡ ἀρχὴ, the Beginning) Proverbs 8:22; Colossians 1:18.—V. g.

[54] See Appendix on Sermo Modalis.

Revelation 3:17. Ὅσι λέγεις) This ὅτι is not connected with the preceding words, in which their own ὅτι is inserted, ὅτι χλιαρὸς εἶ; but with the following words, as the thing speaks for itself. Thus, ch. Revelation 18:7, followed by ὅτι—διὰ τοῦτο.—πλούσιος) A few read ὅτι πλούσιος. Such a use of the particle ὅτι, for quoting the language of any one, is of frequent occurrence, but not in the Apocalypse.[55] See ch. Revelation 5:12, Revelation 18:7, etc.—πεπλούτηκα) I have used my riches, and with my gold I have provided for myself many things; for instance, garments. So the Septuagint, πεπλούτηκα, Hosea 12:8.

[55] AC Vulg. retain ὅτι before πλούσιος. Bh Cypr. 241, omit it—E.

Revelation 3:18. Συμβουλεύω, I give counsel) But if the Superior Being in the meantime lays aside His power, that very fact may possibly be the mark of a mind the more estranged, as if the servant is rebuked by his Lord, and the Lord says, I advise you to take heed to yourself. We give advice even to friends, but not while we rebuke them.—ἡ αἰσχύνη) The Hebrew ערוה is sometimes rendered in the Septuagint by αἰσχύνη.—κολλούριον) namely ἀγοράσαι, to buy, for the purpose of anointing. [This is the last thing. Riches with clothing precede.—V. g.] Celsus speaks at largo on eye-salve.

Revelation 3:19. Φιλῶ) In the case of the Philadelphian Church, He (Revelation 3:9) ἠγάπησε (esteemed it): in the case of the Laodicean, He φιλεῖ (loves it). The former, with His judgment: the latter, with gratuitous affection [favour]. Comp. John 21:15, note. In each passage[56] ἀγαπᾷν implies something more than φιλεῖν. In the passage quoted from John, the spiritual tie of relationship is of more value than the judgment of Peter. Here, in the Apocalypse, it is a more blessed thing to flourish [be esteemed] in the judgment of the Lord, than to be chastised through mere gratuitous affection.—ζήλωσον) Both ζεστὸς, Revelation 3:15-16, and ζῆλος, are derived from ζέω.

[56] See footnote, John 21:15.

Revelation 3:20. Ἰδοὺ—, behold—) The observation respecting retrograde order depends almost entirely upon this very increase of close approach, respecting which see Erkl. Off.