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Rev_2:7. ὁ ἕχων οὐς ἀκουσάτω , κ . τ . λ . Formula for exciting attention.[1000] The singular Οὐς by no means points, in distinction from the plural,[1001] to “the spiritual sense of understanding,”[1002] but designates with entire simplicity the organ of hearing without respect to its being double. In like manner, in Luk_11:34. The reference made in the summons is altogether general;[1003] even to those who still are outside the churches, belongs what is said to the churches, because the entire book of Revelation, no less than the seven epistles which form an entire part thereof, proclaims the coming of the Lord as something final to the whole world. John himself, as a true prophet, makes prominent the universal reference of his prophecy.[1004]
ΤῸ ΠΝΕῦΜΑ is neither this “divine vision,”[1005] nor Christ who has the Spirit,[1006] but the Holy Ghost,[1007] who inspires John, and thus makes him a prophet.[1008] The revelation of Christ[1009] can therefore be designated also as an address of the Spirit, because the Spirit is the Spirit of Christ,[1010] and speaks in Christ’s name.[1011] Yet this is conceivable only if we regard[1012] neither the seven epistles as merely a dictation of Christ, which John had only to write down, nor the entire book of Revelation as a mere report prepared by John of a series of pictures represented to him; but rather recognize the specific prophetic activity whereby he, as a man taught of Christ himself through his Spirit, thought and wrote not under a suppression, but a glorification, of his entire moral individuality.
The promise belongs, in its universality, to the victors; as the preceding summons to hear, to every one who has an ear. The hearer is through the prophecy to learn to be victor, and thus to be saved.[1013] νικῶν ,[1014] as well as δίκαιος ,[1015] is impossible. According to Rev_3:21[1016] and Rev_12:11,[1017] the νικᾶν at the close of all seven epistles[1018] designates nothing else than the faithful perseverance of believers, as maintained in the struggle with all godless and antichristian powers. So, also, the sacred reward of blessedness is promised the “victor,” who is represented in many forms, abiding faithful to him patiently and to the end, maintaining and adhering to the words and commands of the Lord, etc. Cf. especially the concluding promises of the epistles, with the descriptions in chs. 19, 21, 22
The δώσω αὐτῳ with the inf. φαγεὶν has a somewhat different meaning from when (as, e.g., Rev_2:17; Rev_2:28) a definite object follows: it means, “I will grant him to eat;”[1019] not, “I will give him to eat.”
The ξύλον τῆς ζωῆς , κ . τ . λ ., is not the gospel whose fruit is blessedness,[1020] nor the Holy Ghost who assures of eternal life,[1021] nor Christ himself whose fruits are all spiritual blessings,[1022] and who in the holy supper gives his flesh to be eaten;[1023] but the antitype of the tree of life that was in the midst of the original earthly paradise,[1024] the tree of life which is to refresh the blessed citizens of the new Jerusalem.[1025] In accordance with Gen_2:3, as also this passage, the place of blessedness where the tree of life is to be found is called paradise.[1026] The addition ΤΟῦ ΘΕΟῦ ΜΟΥ is not without meaning, since God is the Lord of paradise, the one from whom the new Jerusalem descends, who will dwell with men, from whose throne and that of the Lamb proceeds life,[1027] upon communion with whom, therefore, the future blessedness and glory of believers depend. Besides, the mediatorship of Christ is intimated by Τ . Θ . ΜΟΥ , since Christ who himself rewards the victor ( ΔΏΣΩ ), and himself sits with God upon the throne, in whom is the source of life, nevertheless speaks of his God and the God of believers;[1028] both being in accordance with the indivisible fundamental view of the entire N. T., that Christ through his obedience is exalted, through his conflict has conquered, and through his sufferings has entered into the glory which was his own from eternity, and whereof he now makes his believers partakers, since he as Priest, King, and Victor makes them priests, kings, and victors.[1029] As to the Apocalyptic statement of the thought, Rev_2:7 b, cf. the Book of Enoch, xxxi. 1–5, xxiv. 1–11; Text. XII. Patr., p. 586; Schöttgen on this passage.
[1000] Grotius.
[1001] Cf. Rev_2:11; Rev_2:17; Rev_2:29; Rev_3:6; Rev_3:13; Rev_3:22; Rev_13:9.
[1002] Hengstenb.
[1003] Cf. Rev_22:17.
[1004] Cf. Rev_1:3.
[1005] Grot.
[1006] Eichh. Cf. also Heinr.
[1007] Cf. Rev_1:4.
[1008] Rev_1:10, Rev_19:10.
[1009] Rev_2:1-6. Cf., likewise, σώσω .
[1010] Rom_8:9-10.
[1011] Joh_16:13 sqq.
[1012] Cf. Intr., sec. 2.
[1013] Rev_1:3, Rev_22:14.
[1014] It should properly he explained, “He who gains his case in court.”
[1015] Eichh. Cf. also Heinr.
[1016] Where it is also absolutely said of Christ as the head of believers.
[1017] Where an object is mentioned, as in 1Jn_2:13; 1Jn_5:4-5; Joh_16:33.
[1018] Cf. Rev_21:7.
[1019] Cf. Rev_3:21; Joh_5:26. De Wette.
[1020] Aret.
[1021] Grot.
[1022] Calov., Ebrard. Cf. Victorin, Beda, Lyra.
[1023] Joh_6:54. Alcasar.
[1024] Cf. Gen_2:9, where the LXX., as frequently elsewhere, render òÅõ by ξιλον .
[1025] Rev_22:2; Rev_22:14; Rev_22:19. Beng., Ew., De Wette, Hengstenb.
[1026] Cf. Luk_23:43; 2Co_12:4.
[1027] Cf. Rev_21:2-3, Rev_22:1.
[1028] Joh_20:17.
[1029] Rev_1:6, Rev_3:21. Cf. Php_2:6 sqq.; Joh_17:24.