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Rev_2:20. ἀλλʼ ἔχω κατὰ σοῦ ὅτι ἀφεῖς , κ . τ . λ . Cf. Rev_2:4. Grot. incorrectly paraphrases: “I wish you to dismiss that wife.” The sense of the ἀφεῖς [1223] is correctly given by the var. Ἐᾷς ,[1224] “that thou let alone.” Connected with ΤῊΝ ΓΥΝΑῖΚΑ ἸΕΣΑΒΉΛ , but in an interrupted construction, is the appositive[1225] Ἡ ΛΕΓ ., Κ . Τ . Λ . The juncture proposed by Winer, p. 498, Ἣ ΛΈΓΟΥΣΑ
ΚΑῚ ΔΙΔΆΣΚΕΙ ΚΑῚ ΠΛΑΝᾷ , is too refined, while the very harshness of the former inartificial construction corresponds with John’s mode. The words ΚΑῚ ΔΙΔΆΣΚΕΙ ΚΑῚ ΠΛΑΝᾷ are to be regarded neither as a so-called hysteron proteron,[1226] nor to be combined in ὴ διδάσκουσα πλανᾷ ,[1227] but the accus. τ . ὲμ . δούλους depends upon both verbs, while the infinitives πορνεῦσαι καὶ φαγεῖν εἰδ ., which are used with a certain looseness of construction, are nevertheless again connected with sufficient firmness by the prevailing meaning of the διδάσκει , which in its combination with πλανᾷ appears to refer to a false doctrine.
The explanation of the expression τ . γυναῖκα Ἰεσαβήλ [1228] is a matter of controversy, which essentially depends upon the fact, that, as in Rev_2:14, neither the πορνεῦσαι nor even the φαγεῖν εἰδωλ . is to be understood figuratively or even only in a double sense.[1229] The precedency of the πορνεῦσαι does not show that at Thyatira fornication prepared the way for eating sacrifices to idols,[1230] which in itself, and in view of Rev_2:14, is improbable, as, on the contrary, the eating of sacrifices to idols gave occasion for unchastity; neither is it to be mentioned, that “in reference to ancient Jezebel, the history expressly intends only fornication, while in reference to Balaam the temptation to eat sacrifices offered to idols is also mentioned,”[1231] for according to 1Ki_18:19; 1Ki_21:25 sqq., this is not entirely correct with respect to either Jezebel or Balaam.[1232] Fornication precedes for the reasons for which (Rev_2:21)[1233] it is alone named; viz., because it was the chief thing among the Nicolaitans in Thyatira. “The woman Jezebel” is manifestly represented as a teacher of a Balaamite or Nicolaitan character. If now “the woman Jez.” collectively is to designate a party and “personified heresy,”[1234] the body of Jews, the synagogue,[1235] cannot be meant,—an explanation which only by the most unnatural artificialness is united with the declaration that the false doctrine of Jezebel alludes to πορνεῦσαι and φαγ . εἰδωλ .,—but the Nicolaitan false teachers must be represented under the figure of Jezebel.[1236] But partly the designation τὴν γυναῖκα , which is attached to a name sufficient for that sense, partly the further limitation ἡ λεγουσα έαυτ ., κ . τ . λ ., which has in itself something that is individual, decides the view that a particular woman is meant; not the wife of a bishop,[1237] nor a woman who is actually called Jezebel,[1238] but some woman who under the pretence of being a prophetess had approved the doctrines of the Nicolaitans, and for that reason was designated a new Jezebel, as Ahab’s wife formerly in the O. T. church, by the introduction of the worship of Baal, and fornication,[1239] which was combined with the worship of Baal and Ashtaroth, gave the greatest offence.[1240] That the woman in Thyatira did not actually have the name Jezebel, but rather that this name was understood symbolically, does not follow from the fact that in the Apoc. all names except that of the composer are of a symbolical character,[1241] for that is not the case;[1242] but from the fact that it is applied to the false doctrines and godlessness, which have been designated already by the name of Balaam, of entirely similar notoriety with that of the wife of Ahab.
[1223] On this form, Winer, p. 77.
[1224] Joh_11:44; Joh_11:48; Joh_12:7.
[1225] Cf. Rev_1:5, Rev_3:12, Rev_14:12.
[1226] κ . πλανᾷ κ . διδ . Pric.
[1227] Grot.
[1228] Cf. Critical Remarks.
[1229] Of proper and improper fornication. Hengstenb.
[1230] Bengel.
[1231] Hengstenb.
[1232] See on Rev_2:14.
[1233] Cf. also Rev_2:22.
[1234] Hengstenb.
[1235] Alcas., Züll.
[1236] Andr., Areth., Vitr., Eichh., Hengstenb., Ebrard.
[1237] Grot., Klief., who regards the σου after γυν . as indisputable.
[1238] Wolf, Beng.
[1239] 2Ki_9:22; 1Ki_21:23 sqq.; 2Ki_3:2; 2Ki_9:30 sqq.
[1240] C. a Lap., Calov., Heinr., Herd., Ew., De Wette, Stern, etc.
[1241] Hengstenb.
[1242] Cf. Rev_2:13.