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Rev_2:4-5. In sharp antithesis to the praise,[945] follows ( ἀλλὰ ) the declaration of what the Lord has against the church;[946] viz., that it has left, i.e., given up, its first love.[947] The ΠΡΏΤΗΝ is not to be taken as comparative, nor is it to be inferred in the sense in itself correct, that the Greek superlative has a comparative force;[948] rather, the love is regarded as actually the first, i.e., that which was actually present at the beginning of the life of faith.[949] This ἈΓΆΠΗ certainly is not “the sedulous care and vigilance with fervor and zeal for the purity of the divine word against false prophets,”[950] which is impossible already, because of Rev_2:2 ( ΔΎΝῌ pres.). Opposed to this, but just as inappropriate, is the explanation of Eichhorn: “You are restraining the wicked teachers too captiously and severely.” The reference appears specially to apply to the care of the poor;[951] it is altogether difficult to regard it alone of brotherly love,[952] but of that only so far as it is the manifestation of love to God and Christ, which the indefinite expression may suggest. Züllig and Hengstenb. have properly recalled Jer_2:2. The lovely description of the fellowship of believers with God as that of a bridal or marriage relation[953] is particularly applicable to the foundation of the grace of God appearing in Christ,[954] and still to be hoped for from him.[955] Against this exposition an appeal cannot therefore be made[956] to Rev_2:2-3; since even where the first love has vanished, and works springing only from the purest glow of this first love are no longer found (Rev_2:5), the power of faith and love to the Lord is still sufficient for the works praised in Rev_2:2-3.
To there proof (Rev_2:4) is added the call to repentance, and, in case this do not occur,[957] the threatening of judgment. The remembrance[958] of the first better condition, whence as from a moral elevation the church had fallen,[959] should cause a penitential return and the doing of the first works, as they formerly gave testimony to that first love (Rev_2:4). In this line of thought, the πόθεν πέπτωκας cannot mean “the loss of salvation you have experienced.”[960] The threat ( ΚΙΝ . Τ . ΛΥΧΝ ., Κ . Τ . Λ .) is expressed, not only in accordance with the designation of the speaking Lord, Rev_2:1, but also ( ἘΡΧ . ΣΟΙ ) in connection with the prophetic fundamental thoughts of the entire book, as both are inwardly combined with one another, as Christ is the one who is to come, according to his relation described in Rev_2:1[961] to his church (and the world). But since John states the particular judgment upon an individual congregation as a coming of the Lord, which yet is not identical with his final coming, the peculiar goal of all prophecy, the prophet himself shows how he associates the individual preliminary revelations of judgment with the full conclusion in the final judgment, as well as distinguishes them from one another.[962] But the distinction dare not be urged in such a way that the eschatological reference of the ἜΡΧΟΜΑΙ vanishes.[963]
Concerning the dat. incomm. ΣΟΊ ,[964] cf. Winer, p. 147.
κ . κινήσω τ . λυχνίαν σου , κ . τ . λ ., designates, according to the rule underlying the whole representation,[965] nothing else than: “I will cause thee to cease to be the church.”[966] Ewald, unsatisfactorily: “I will withdraw my grace and kindness from thee.” Grotius, incorrectly: “I will cause thy people to flee another way; viz., to those places where there will be greater care for the poor.”[967] Zeger, and many others who regard the angel as the bishop of the church, incorrectly: “I will take the church from thee, that thou no longer preside over it.”
[945] Rev_2:2-3.
[946] Cf. Mat_5:23.
[947] De Wette. Cf. Rom_1:27; Mar_7:8; Pro_4:13, where is the contrary φυλάσσειν
[948] Ew., Winer, p. 229.
[949] Cf. N. de Lyra, Areth., De Wette, Hengstenb., Ebrard, Ew. ii., etc.
[950] Calov. Cf. also Vitr.
[951] Grot., Ewald. Cf. also Heinr. on Rev_2:5.
[952] Heinr., De Wette, Ebrard.
[953] Cf. Hos_2:15 sqq.
[954] Eph_5:25; Eph_5:32.
[955] Rev_19:9; Rev_22:17.
[956] Ebrard.
[957] εί δὲ μὴ . Cf. Winer, p. 508: ἐὰν μὴ μετανοήσης , as once more made expressly prominent at the close. Cf. Winer, p. 568.
[958] μνημον ., Rev_3:3.
[959] Cf. also Rom_11:11; Rom_11:22; Rom_14:4; 1Co_10:12; Heb_4:11. N. de Lyra, Pric., Eichh., Stern, De Wette, Hengstenb., etc.
[960] Kypke, Bretschneider, Lex. on this word, by presupposing the false reading ἐκπέπτ ., which, according to linguistic usage, more readily offers the conception of something lost.
[961] Cf. Rev_1:12 sqq.
[962] Cf. also De Wette, etc.
[963] Against Klief.
[964] Rev_2:16. Cf. Rev_3:3, ἐπὶ σὲ .
[965] Rev_1:12 sqq., 20. Cf. to κιν ., Rev_6:14.
[966] Aretius. Cf. Heinr., De Wette, Stern, Hengstenb., etc.
[967] Cf. on Rev_2:4.