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Rev_2:17. δώσω αὐτῷ τοῦ μάννα . The partitive gen.[1177] has its correct meaning no less than the immediately succeeding accus.[1178]
The general sense of the promise is not to fail because of the parallel ideas at the close of all seven epistles.[1179] The expressions are, at all events, as Areth. remarks on ΨΗΦ . ΛΕΥΚ ., a ΠΑΡΟΙΜΊΑ ἘΠῚ ΤῶΝ ΕὐΔΑΙΜΌΝΩς
ΖΏΝΤΩΝ (a maxim concerning those living happily), a description of future eternal blessedness and glory. This is misapplied by those who understand the manna as directly referring to the Lord’s Supper,[1180] or to the spiritual quickening and consolation imparted to believers even during their conflict in and with the world,[1181] or as the figure of divine grace in general which becomes manifest in justification ( ΨΗΦ . ΛΕΥΚ .) and the offering of sonship ( ὌΝ . ΚΑΙΝ ).[1182] In the latter explanation, apart from the misunderstanding of the idea Ὁ ΝΙΚῶΝ , the groundless assertion is made, that ἘΠῖ is equivalent to ΣΎΝ .[1183] The more specific explanation of details has occasioned much difficulty. Utterly inapplicable to the hidden manna is the allusion[1184] to the Jewish opinion, that, before the destruction of the temple by Nebuchadnezzar, the prophet Jeremiah or the king Josiah had rescued and concealed the ark of the covenant, together with the holy relics contained therein, and that the Messiah at his appearance will again bring them to light.[1185] Incorrect, too, is the view that Christ himself is the hidden manna.[1186] Christ gives it. Incorrect is the view of Grot.: “ τ . κεκρυμμ . is equivalent to ΤΟῦ ΝΟΗΤΟῦ (the intellectual), and designates the more exact knowledge not only of God’s commands, but also of his dispensations.” But rather,[1187] as the victor has approved himself especially in resisting the temptation to eat of what is sacrificed to idols, so he receives a corresponding reward when the Lord offers him heavenly, divine food, viz., manna, the bread of heaven,[1188]—such fruit as, like the fruit of the tree of life, Rev_2:7, will nourish the heavenly, blessed life. This manna is hidden, because it will be manifest only in future glory when it will be enjoyed; as, in a similar way, is said immediately afterwards of the new name.[1189]
ΨῆΦΟΝ ΛΕΥΚῊΝ , Κ . Τ . Λ . Without any foundation is the explanation of N. de Lyra,[1190] according to which the white stone signifies the body decorated with the endowment of brilliancy, and the new name written thereon; “then every one manifestly and bodily blessed with the endowments of a glorious body, will be enrolled in the city of the celestials.” In connection with the mention of the manna, the explanation of the white stone has been sought in the Jewish fable, that, besides the manna, precious stones and pearls were found in the wilderness;[1191] or the decoration of the high priest at the time of the giving of the manna has been recalled, as he bore upon twelve precious stones (which, however, were not called ΨῆΦΟς )[1192] the names of the tribes of Israel, so that here is indicated the priestly dignity of the complete victors.[1193] Others, likewise, in a certain connection with the mention of heavenly food, have combined the heathen custom, according to which the conquerors in the games were led to festive banquets, and otherwise rewarded with gifts of many kinds. Thus Vitruv.[1194] reports: “To the noble athletes who conquered in the Olympian, Pythian, Nemean, and Isthmian games, the ancestors of the Greeks appointed honors so great that not only standing in the assembly with palm and garland they receive praise, but also when they return to their states in victory, they are in triumph drawn within the walls in a four-yoked chariot, and enjoy for their whole life, from the republic, a fixed income.” The Roman emperors[1195] also established such public games, from which the victors were led ( ἐισήλασαν ) in triumph to their native city, and then received the deferred rewards. Titus was accustomed even to throw into the arena small wooden balls, on which were written orders for food, clothing, money, etc.; then the contestants received what the order proffered them stated.[1196] According to this, the white stone is explained as the order for the heavenly reward,[1197] as the “ticket” to the heavenly banquet.[1198] Others, leaving out of consideration any connection between the manna and the white stone, recall the use of the lot among the Jews,[1199] as well as among the Greeks and Romans, who were accustomed to ballot with small white stones or beans, called ψῆφος , upon which names were written;[1200] still others compare it with the classical usage of rendering a favorable judgment in trials by means of white stones, and thus find in this passage a representation of Christ’s judgment preserving from condemnation, and introducing to blessedness by the sentence of justification.[1201] Many expositors, again, have combined several of these references, viz., that of election ( ἐκλογή ) and justification.[1202] But against all such definite antiquarian references is the decisive circumstance that the presentation of our passage truly agrees with not one of them. Hengstenb. is correct in saying,[1203] “that the point coming here into consideration is only the fact that in antiquity many things were written on a small stone.” Besides, the white color of the stone given the victor, which in itself represents the glory of the victory,[1204] and the purity of the blessed in heaven,[1205] retains its full significance. But what properly gives the white stone its worth is the inscription which it bears: Christ gives the victor a new name, written upon the stone,—a name which no one knows except he who receives it. That the new name written upon the stone can in no way be the name of God,[1206] is proved partly from the type of the ancient prophetic promise of a new name,[1207] partly by the analogy of Rev_19:12, where what is said is concerning the proper name of Christ, and partly also from the rule given in the limitation ὃ οῦδεὶς , κ . τ . λ . The idea in Rev_3:12, Rev_14:1, is of an entirely different nature. The opinion of Eichhorn also is to be rejected; viz., that the stone bore the inscription ὁ ἅγιος τῷ θεῷ καὶ τῷ αρνιῷ , which is called new in opposition to the ancient Jewish faith in God without the Lamb. But to the norms given above, corresponds the view advanced by most expositors, according to which the declaration refers to the proper name of the victor.[1208] The name is new, because it designates the new glory of believers, i.e., that which is manifested only in the future life;[1209] and only he having received the same knows it, because, as is the case likewise already in this life, the knowledge of the blessedness of eternal life is disclosed only in personal experience. But how that new name will sound, cannot be in any way answered according to this text. The answer given by most, that it is “son of God,” or “elect,” is applicable only as therein the general contents of the Christian hope are expressed.[1210] [See Note XXXIII., p. 156.]
[1177] Cf. Act_27:30.
[1178] Cf. Winer, pp. 186, 539.
[1179] Cf. especially Rev_2:7.
[1180] Tichon., Beda.
[1181] C. a Lap., Boss.
[1182] Wolf. after J. H. Majus.
[1183] Wolf. Cf. also Luther: “A good testimony, and with the testimony.”
[1184] Wetst., Heinr., Ew.
[1185] Cf. 2Ma_2:1 sq. Abarbanel on 1Sa_4:4 : “This is the ark which Josiah hid before the devastation of our temple; and this ark, at a future time, when our Messiah comes, will be manifested.”
[1186] John 6; Primas, N. de Lyra, Vitr. See on Rev_2:7.
[1187] Cf. Bengel, De Wette, Hengstenb., Ebrard.
[1188] Psa_78:49; Psa_105:40.
[1189] Cf. also 1Co_2:7 sqq.
[1190] Cf. already Beda.
[1191] Joma viii.: “Precious stones and pearls fell together with the manna upon the Israelites.” In Wetst.
[1192] Exo_28:17; Exo_39:10.
[1193] Cf. Ew., Züll., Ebrard, Klief.
[1194] L., ix., Praef.
[1195] Cf., e.g., in reference to Trajan, Plin., L., x. Ep. 119, 120.
[1196] Xiphilin, Epit. Dion., p. 228: σφαιρία γὰρ ξύλινα μικρὰ ἄνωθεν εἰς τὸ θέατρον ἐῤῥίπτει , σύμβολον ἔχοντα , τὸ μὲν ἐδωδίμου τινὸς , κ . τ . λ .
ἅ ἁρπασαντάς τινας ἔδει πρὸς τοὺς δωτῆρας αὐτῶν ἀπενεγκεῖν καὶ λαβεῖν τὸ ἐπιγεραμμένον . Cf., in general, K. F. Hermann, d. Gottesdienstl. Alterth. d. Griechen, § 50; Not. 30 sqq. p. 254 sqq.
[1197] Areth., Grot., Hammond, Eichh.
[1198] Heinr., Ew. ii.: Tessera hospitalitatis (token of hospitality).
[1199] Schöttgen: “I believe that allusion is made to the lot which was to be cast by the priests who wished to offer sacrifice. According to Tamid., fol. Rev_16:1 : “The prefect of the temple came at the hour of cock-crowing, and the priests open. Then he says to them: ‘Let him who has been washed come and draw lots; he whom the lot touches is worthy of sacrificing.’ ”
[1200] Eisner.
[1201] Victorin., Erasmus, Zeger, C. a Lap., Aretius, Calov., Vitr., Wolf, etc.
[1202] De Wette, Stern. Cf. also Beng.
[1203] Cf. already Beng.
[1204] Rev_6:2.
[1205] Rev_4:4.
[1206] Ewald.
[1207] Isa_62:2; Isa_65:15.
[1208] Beda, Ribera, C. a Lap., L. Cappellus, Grot., Coccej., Vitr., Wolf, Bengel, De Wette, Hengstenb., Ebrard, etc.
[1209] 1Jn_3:2; 1Co_13:9 sqq.
[1210] Rom_8:17; 1Jn_3:2.
XXXIII. Rev_2:17. μάννα . ψῆφον λευκὴν