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Rev_3:15-16. Οἰδα σου τὰ ἔργα , ὅτι , κ . τ . λ . Cf. Rev_3:1; Rev_3:8. The works, i.e., the entire life as it comes into manifestation, show that the church is “neither cold nor hot,” but “lukewarm.” The rabbinical expression ëéðéðéí , “the intermediates,”[1567] has only a very indefinite resemblance to this passage. Every explanation referring to the general sphere of psychology and ethics is unsatisfactory, as the question here is with regard to the relations of the church to its Lord.[1568] It is plain that the ΖΕΣΤΌς [1569] is an actual believer, who with ardent love cleaves only to his Lord, and therefore asks for none else.[1570] Such “heat” Paul, e.g., records in Php_3:8 sqq. In contrast with such a ΖΕΣΤΌς , the ΨΥΧΡΌς can only be one who is “beyond all influence of the Divine Spirit, as unbelievers, the heathen;”[1571] but such contrast is inapplicable here, where such persons are addressed, to whom divine things and the workings of the Holy Ghost are actually not entirely foreign. This, Hengstenb. has correctly felt, but incorrectly applied, when he first explains the “coldness” very indefinitely as “selfishness,” but then—with reference to the wish ὌΦΕΛΟΝ , Κ . Τ . Λ .—understands such coldness “as is combined with the painful consciousness that one is cold, and with the heartfelt desire to become warm.” This is entirely against the context. Rather the “coldness” in direct and absolute opposition to “hot,” unconditional love to the Lord, is to be regarded as hostility and opposition. Thus Saul was “cold” as long as he persecuted the Lord. But since as from Saul a Paul, and from one that is cold, one that is hot can be made more readily than from one that is lukewarm,[1572] the wish ὌΦΕΛΟΝ , Κ . Τ . Λ ., is therefore justified.[1573]
Concerning ὌΦΕΛΟΝ as a particle, and combined with the imp., cf. 2Co_11:1.[1574]
ΟὝΤΩς . Cf. Rom_1:15. It is noted that the relation is not in fact of such a kind as has just been wished, but rather as is stated by the accusation, which also here in explanation of the ΟὝΤΩς is expressly repeated, so that the reason for the threatening is completely established: ΜΈΛΛΩ ΣΕ ἘΜΈΣΑΙ , Κ . Τ . Λ .
ΧΛΙΑΡΌς . The definite, positive expression for the ΟὔΤΕ ΨΥΧΡῸς ΟὔΤΕ ΖΕΣΤΌς designates the indecision and incompleteness of the relation to the Lord, where he is neither entirely rejected nor entirely received,—a position which cannot exist[1575] without inner sordidness, indolence, and self-deception.[1576] See, in general, Mat_6:24; Mat_12:30; 1Jn_2:15; Jam_4:4.
The threatened ἘΜΈΣΑΙ ἘΚ Τ . ΣΤΟΜ . Μ . is stated in accordance with the idea of the ΧΛΙΑΡΌς , because lukewamness provokes nausea. By the ΜΈΛΛΩ , the Lord refers to his judgment which is already approaching; he is already just about coming, and then rejecting this church opposing him, for it may be that it will yet first obey his call to repentance (Rev_3:20). While Rev_2:5, Rev_16:21, Rev_3:3, declare the indubitable judgment in the future with respect to the case, there expressly designated, of not being converted, the ΜΈΛΛΩ [1577] here leaves the possibility open that the judgment may be averted, although the condition for it is expressly stated first in Rev_3:20.[1578]
[1567] “There are three classes of men: for there are either the perfectly righteous, or the perfectly godless, or the intermediary.” Sohar. Gen., p. 83; in Schöttg.
[1568] Cf. Hengstenb. So Eichh., Heinr.: “Of uncertain disposition, and altogether of doubtful mind;” “without character.” C. a Lap., “Who vacillate between virtues and vices.” Cf. N. de Lyra, Calov., etc.
[1569] Rom_12:11.
[1570] Cf. Aret., De Wette, Hengstenb., Ebrard.
[1571] De Wette. Cf. Grot., Beng., Ebrard.
[1572] The opinion derived from physics, that what is lukewarm becomes warm more rapidly than what is cold, should never have been expressed if considerations of what is reasonable were taken into the account.
[1573] Grot., Beng., De Wette, etc.
[1574] See Meyer on the passage. Winer, p. 283.
[1575] Cf. De Wette.
[1576] Cf. Rev_3:17.
[1577] Cf. ver 2.
[1578] Cf. Beng., etc.