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Rev_2:2. Τὰ ἕργα σου are not “Christian deeds of heroism against false teachers,” as Hengstenb. thinks;[919] who, partly because of the otherwise inexplicable Rev_2:4, partly in order not to maintain a repetition with respect to the ὑπομονή , Rev_2:3, and partly because of Rev_2:6,[920] understands all of Rev_2:2-3, as referring to conduct towards false teachers, the κόπος as work against them, while the ὑπομονή , Rev_2:2, signifies “active” and Rev_2:3 “passive” patience in suffering, which true confessors experience because of their zeal against them. All this is arbitrary. By τὰ ἔργα σου , the external activity in general, whereby the Church manifests its inner life, is designated. The works (“fruits,” Mat_7:16 sqq.) cannot be evil (Rev_2:6; Rev_2:22; Rev_3:1; Rev_3:15; Rev_16:11; Rev_18:6; cf. Rom_2:6 sqq.). It is the entire—and here praiseworthy[921]—conversation of the church,[922] including their bearing under suffering,[923] that is here meant. This is shown by what follows, where the works are more accurately explained in a twofold respect, ΚΑῚ ΤῸΝ ΚΌΠΟΝ Κ . Τ . ὙΠΟΜ . ΣΟΥ and ΚΑῚ ὍΤΙ Οὐ ΔΎΝῌ ΒΑΣΤ . ΚΑΚ .[924] Just because the ΣΟΥ does not stand after ΚΌΠΟΝ , but only after ( Τ . ΚΟΠ . ΚΑῚ ) Τ . ὙΠΟΜΟΝῊΝ (Rev_1:14), these two ideas cohere the more intimately, but not as hendiadys;[925] while as the second point the ΚΑῚ Οὐ ΔΎΝῌ , Κ . Τ . Λ ., is rendered prominent.[926] Just as in 1Co_15:58, the ΚΌΠΟς of believers with their firm steadfastness is required for realizing the ἜΡΓΟΝ of the Lord, both are here mentioned; viz., the ΚΌΠΟς , i.e., the toilsome labor,[927] and the ὙΠΟΜΟΝΉ , i.e., the necessary patient perseverance, as a chief item in the ἝΡΓΑ .[928] The ΚΌΠΟς , together with the ὙΠΟΜΟΝΉ refers to all wherein believers fulfil their peculiar holy task with divine and spiritual power and endurance,—a work which, in its most manifold forms, is always combined with hardship ( ΚΌΠΟς ), and therefore cannot be fulfilled without ὙΠΟΜΟΝΉ , as this is essentially and necessarily conditioned by the antagonism between the kingdom of Christ and the world.
The second commendation[929] is, that the Lord knows the “works” of the church at Ephesus, that it “cannot bear them which are evil” ( ΚΑΚΟΎς without the article). Concerning the form ΔΎΝῌ ,[930] cf. Wetstein and Winer. The ΒΑΣΤΆΖΕΙΝ makes us think of the ΚΑΚΟΊ as a heavy burden.[931] The expression ΚΑΚΟΎς [932] designates those meant properly according to their perverted and worthless nature, which, however, in the sense of the prophet, already according to the O. T. view, cannot be estimated otherwise than by the measure of the positive divine norm. Thus “they which are evil” are in some sort of contradiction to the divine truth, whereby the inner and outward life of believers is determined; hence the actual intolerance towards them, or[933] the necessary hatred of their godless nature.[934]
καὶ ἐπειρασας τ . λεγ . ἑαυτ . ἀποστόλους , κ . τ . λ . The praiseworthy conduct of the church towards those that are evil, who are here more accurately designated as false teachers, is still further acknowledged (until ψευδεῖς ). Πειράζειν , synonymous with δοκιμάζειν [935] and correlate with τό δοκίμιον , δοκίμον γένεσθαι ,[936] is more the practical putting to the test, the trial from living experience. In 1Jn_4:1, where the question is treated solely with respect to a definite confession, δοκιμάζειν properly occurs: in this place, on the other hand, the πειράζειν indicates that works especially[937] come into consideration. Hence the connection of our false apostles with the false prophets, 1 John 4,[938] is inapposite.
Those here meant call themselves apostles, and yet are not; so the result of the proof is that they are found liars. Those men must, therefore, like the false apostles at Corinth,[939] have professed themselves as sent immediately from the Lord himself.[940] If in so doing they should have appealed to their intercourse with Christ as long as he was on earth,[941]—which, however, is not indicated,—it would of course follow that “that was the apostolic age.” But, at any rate, this declaration has sense only at the time which occurs about the Pauline period, i.e., possibly up to the destruction of Jerusalem; but not at the end of the first century, where a trace nowhere occurs of a false teacher laying claim to apostolic authority.
As to the character of the false teachers, cf. Rev_2:6.—[See Note XXVIII., p. 155.]
[919] Cf. also Heinr.
[920] See exposition of verse.
[921] Without saying, therefore, that I approve the οἶδα (N. de Lyra).
[922] Ew., De Wette, Ebrard.
[923] Calov.
[924] Cf. Ew.
[925] Grot., Heinr.
[926] Against Ebrard.
[927] Cf. 1Th_1:3; 1Th_2:9; 2Co_6:5.
[928] Cf. also, in Rev_14:13, the correlation of the general ἔργον and the more definite κόπος .
[929] Cf. also Rev_2:6.
[930] Mar_9:22.
[931] 2Ki_18:14; Mat_20:12; Gal_6:2; Act_16:10; Act_16:28.
[932] Not πονηρούς . See on Rev_16:2.
[933] Rev_2:6.
[934] Cf. Psa_139:21 sqq.
[935] 2Co_13:5.
[936] 1Pe_1:6; Jam_1:2; Jam_1:12.
[937] Cf. Rev_2:6.
[938] Hengstenb.
[939] 2Co_11:14; 2Co_11:23.
[940] Not from the church at Jerusalem (Ewald).
[941] Beng.
XXVIII. Rev_2:2