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Rev_2:22-23. The ἰδού so strongly emphasizes the succeeding threat, and makes us so to expect something new in comparison with Rev_2:21, that the discredited ἐγώ appears in an exegetical respect entirely superfluous.
Already the βάλλω αὐτ . shows that the κλίνη is a bed which the woman takes only when so compelled. Yet the κλίνη does not designate the punishments in hell,[1251] but the sick-bed,[1252] in opposition to the bed of sensuality. But by this description of such judgment, the reference to Jezebel and her entirely different[1253] punishment is abandoned,[1254] so that even in Rev_2:23, in the words Κ . Τ . ΤΈΚΝΑ ΑὐΤ ., an allusion to the destruction of the sons of Ahab[1255] dare not be sought. The punishment of the woman and her companions, without regard to the significant designation existing in the name Jezebel, is determined in accordance with the manner of their sins. It is to be observed, however, that the expression now chosen, ΜΟΙΧΕΎΕΙΝ
Τ . ΜΟΙΧ . ΜΕΤʼ ΑὐΤῆς , i.e., those who shared in her deeds,[1256] designates the entire conduct of the woman and her party in a double sense, embracing the ΠΟΡΝΕΊΑ and the ΦΑΓ . ΕἸΔΩΛ ., since the ethnicizing disorder must be punished more than adultery in a theocratical-symbolical sense, as in fact actual fornication was what was chiefly designed. Thus the ΜΟΙΧΕΎΟΝΤΕς ΜΕΤʼ ἈΥΤῆς are those who perform ΤᾺ ἜΡΓΑ ΑὐΤῆς , i.e., the works taught and practised by the woman; or as in Rev_2:23 it is again said, according to another application of the symbolical idea,[1257] ΤᾺ ΤΈΚΝΑ ΑὐΤῆς ,[1258] and therefore not actually bastards.[1259] Incorrectly, N. de Lyra: gehenna. It is possible to think of a pest,[1260] because the LXX. have rendered the Heb. ãÌÆáÆø , Eze_33:27, by ΘΆΝΑΤΟς . Meanwhile it is sufficient to leave the matter in its universality; the entire formula ἈΠΟΚΤ . ἘΝ ΘΑΝΆΤῼ then in its fulness corresponds in some measure to the Hebrew mode of combining an infin. with the finite tense of its root, as, e.g., Lev_20:10, where the punishment of adultery is stated îåúÎéåîÇú (LXX., ΘΑΝἈΤῷ ΘΑΝΑΤΟΎς ΘΩΣΑΝ ). But any allusion to this precise passage is, to say the least, doubtful. The independence of the Johannean formula, notwithstanding its adoption, of Hebraic modes of statement, lies partly in the distinction between the words ἈΠΟΚΤΕΝῶ and ΘΑΝἈΤῷ , and partly in the fact that by the addition of the preposition ἘΝ the precise idea of the means[1261] is marked.
ΚΑῚ ΓΝΏΣΟΝΤΑΙ , Κ . Τ . Λ . Every judgment of the Lord upon the world is a revelation of his glory, and has the intentional result to advance and strengthen believers more and more in their knowledge. Thus the idea of the ΓΝΩΣ . is entirely too general[1262] to admit of any special opposition to the false gnosis[1263] of the Nicolaitans. It is different with Rev_2:24.
ΠᾶΣΑΙ ΑΊ ἘΚΚΛ . Not only the Asiatic;[1264] but rather, as the judgment upon false teachers in Thyatira is an act which belongs to the coming of the Lord, so also this special act shares in the absolutely universal significance of Christ’s final appearance.
ὍΤΙ ἘΓΏ ΕἸΜΙ , Κ . Τ . Λ . A forcible designation of the person of whom so great a thing is said as Ὁ ΕῤΕΎΝΩΝ , Κ . Τ . Λ . Cf. Psa_7:10. The Son of God who executes judgment ( ΚΑῚ ΔΈΣΩ , Κ . Τ . Λ .) has also the divine attribute of searching the deepest recesses of man, and thus the condition for just judgment,[1265] as he has both eyes as a flame of fire, and feet like brass.[1266]
ΝΕΦΡΟῪς ΚΑῚ ΚΑΡΔΊΑς . According to Grot. and Beng., the former is intended to designate the desires, and the latter the thoughts. But the expression designates rather the entire inner part without any distinction of the two points.
ὙΜῖΝ . An animated turn to those guilty.[1267] Cf. Rev_2:24.
ΚΑΤᾺ ΤᾺ ἜΡΓΑ ὙΜΩΝ . Because the Lord, who recognizes the inner source of the works, sees also their worth.[1268]
[1251] Beda, N. de Lyra. Cf. also C. a Lap., Tirin.
[1252] Psa_41:4.
[1253] 2Ki_9:31 sqq.
[1254] Against Herder, etc.
[1255] 2Ki_10:7. Züll., Ebrard.
[1256] Areth., Vitr., Ew., De Wette, etc.
[1257] Cf. Isa_57:3.
[1258] Areth., N. de Lyra, Calov., Vitr., Eichh., De Wette, Stern, Hengstenb., Ebrard, Ew. ii.
[1259] Aretius, Grot., Beng., Ew., Klief.
[1260] Grot., Vitr., Wetst., Bengel, Ewald, etc. Cf. Rev_6:8.
[1261] Cf. Rev_2:16.
[1262] Cf. Joe_3:17; Isa_37:20.
[1263] Hengstenb.
[1264] Grot.
[1265] Jer_11:20; Jer_17:10.
[1266] Rev_2:18.
[1267] Grotius, De Wette.
[1268] Cf. De Wette.