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Rev_3:17-18. Ὅτι λέγεις gives the foundation for the συμβουλεύω following in the second part of the sentence, Rev_3:18.[1579] Hengstenb. incorrectly finds the reproach of lukewarmness grounded in Rev_3:17; this has occurred already in Rev_3:15.[1580] The construction is like that of Rev_18:7-8.
ὃτι recitative.
πλούσιος
ἔχω . The decision as to whether wealth in earthly money and property,[1581] or the fancied[1582] wealth in spiritual blessings,[1583] be meant,—in no event both at the same time,[1584]—depends not upon the (doubtful) prefiguration of Hos_12:9,[1585] nor upon the fact that the speech put into the mouth of the church must refer to possessions of the same kind, as the reply of the Lord ( ΚΑῚ ΟὐΚ ΟἸΔΑς , Κ . Τ . Λ .) manifestly referring to spiritual treasures,[1586] but upon the fact that the self-witness of the church ( ὍΤΙ ΠΛΟΎΣΙΟς ΕἸΜΊ , Κ . Τ . Λ .) must harmonize inwardly with the reproach of lukewarmness (Rev_3:15-16), and with the entire discourse of the Lord that follows. But this would not be the case, had the church fallen into the grossest mammon-worship, and entirely forgotten any higher need beyond that of their earthly riches. A church, on the contrary, which trusts in its spiritual riches, and still has the consciousness of having obtained these riches, will not be entirely without them,[1587] but is, of course, implicated in an arrogant self-deception concerning its spiritual wealth. The church is in reality not rich;[1588] for, if it were, it would not say so, as in Rev_3:17. [See Note XL., p. 184.] The three expressions ΠΛΟΎΣΙΟς ΕἸΜΊ
ΠΕΠΛΟΎΤΗΚΑ
ΟὐΔῈΝ ΧΡΕΊΑΝ ἜΧΩ , designate a gradation:[1589] the riches have so increased, that now at last there is no longer any need, but satiety has entered.[1590]
ΚΑῚ ΟὐΚ ΟἸΔΑς . Therefore a self-deception of the church, for the Lord’s knowledge[1591] is decisive.
ὍΤΙ ΣῪ ΕΊ . The ΣῪ has an emphatic position: just thou, thou who regardest thyself so rich.
Ὁ ΤΑΛΑΊΠΩΡΟς . This adjective occurs in the N. T., besides here, only in Rom_7:24. Because of his ΤΑΛΑΙΠΩΡΊΑ ,[1592] one is ἘΛΕΕΙΝΌς , i.e., ἘΛΈΟΥς ἌΞΙΟς (worthy of pity).[1593] The article before ΤΑΛ . notes with similar emphasis as the ΣΎ before ΕἸ , that just the one thinking himself rich and elevated above all want is he to whom the ΤΑΛΑΙΠ . applies. First of all, the ΤΑΛΑΙΠ . and ἘΛΛΕΕΙΝ . stand in sharp opposition to the final words of boasting, ΟὐΔ . ΧΡΕΊΑΝ ἜΧΩ ; then the ΚΑῚ ΠΤΩΧΌς to the ΠΛΟΥΣ . ΕἸΜῚ Κ . ΠΕΠΛΟΎΤ .; while the ideas of the ΤΥΦΛΌς and ΓΥΜΝΌς are combined with that of the ΠΤΩΧΌς , since spiritual poverty essentially identical with spiritual misery may be considered spiritual blindness and nakedness. Thus what the Lord judges concerning the true character of the church appears most definitely expressed in the three items ΠΤΩΧΌς , ΤΥΦΛΌς , and ΓΥΜΝΌς ; hence the advice which now follows (Rev_3:18) revolves about the same, as the ΧΡΥΣΊΟΝ
ΠΛΟΥΤΉΣῌς applies to the ΠΤΩΧΌς , the ἹΜΆΤΙΑ
ΓΥΜΝΌΤΗΤΟς ΣΟΥ to the ΓΥΜΝΌς , and the ΚΟΛΛΟΎΡΙΟΝ
ἽΝΑ ΒΛΈΠῌς to the ΤΥΦΛΌς .
ΣΥΜΒΟΥΛΕΎΩ . Not without a certain irony,[1594] provoked by the arrogant imagination of the one so miserable and poor. Beng. finds in the expression an indication of estrangement, since it is only to strangers that advice, while to those who are one’s own, a command, is given;—inapplicable.
ἈΓΟΡΆΣΑΙ . The Roman-Catholic idea of a meritum de congruo can be derived from the ἀγράσαι only when by pressing the expression, and in opposition to the context (Rev_3:17, ΠΤΩΧΌς ), an equivalent purchase price is in some way stated; and this is defined as “good works,”[1595] or as “prayer, tears, repentance, good works.”[1596] But if the spiritual good to be obtained from the Lord be once regarded as ΧΡΥΣΊΟΝ , the result is,—especially according to the type of Isa_55:1,—that the corresponding concrete idea of the ἈΓΟΡΆΣΑΙ is as readily designated as the purity of the ΧΡΥΣΊΟΝ by the metaphorical statement ΠΕΠΥΡΩΜΈΝΟΝ ἘΚ ΠΥΡΌς ; and it is just as incorrect in the latter expression to think of a confirmation of faith in trouble,[1597] etc.,[1598] as to treat the ἈΓΟΡΆΣΑΙ in an unevangelical sense. In accord with the sense, Beng. explains: “It costs no more than the surrender of the idea of one’s own wealth.”[1599]
ΠΑΡʼ ἘΜΟῦ : As the only Saviour. Cf. especially Rev_1:5; in regard to the white garments which are to be purchased of the Lord, cf. Rev_7:14.
ΧΡΥΣΊΟΝ . Spiritual good as that which actually makes rich ( ἽΝΑ ΠΛΟΥΤῆΣῇς ), in contradistinction to the poverty of the church. To interpret the ΧΡΥΣΊΟΝ as “love,”[1600] or as “faith,”[1601] is too special.
ΠΕΠΥΡΩΜΈΝΟΝ ἘΚ ΠΥΡΌς . ΠΥΡΎΩ = öÈøÇó , Zec_13:9. The ἘΚ represents the ΠῦΡ as the cause whence the ΠΥΡΟῦΣΘΑΙ proceeds;[1602] according to the sense, it is therefore correctly rendered “purified by fire.”[1603] The entire expression designates not “wisdom inflamed with love,”[1604] or “tested faith;”[1605] as, on the contrary, the exposition must be made, that it is only through faith that the ΧΡΥΣ . ΠΕΠΥΡ . ἘΚ ΠΥΡ . is won: but as the purified gold is completely pure and truly precious, so is the spiritual good to be obtained of the Lord unconditionally holy and true, and eternally enriching.
ΚΑῚ ἹΜΑΤΊΑ ΛΕΥΚΆ , Κ . Τ . Λ . Cf. Rev_3:4; Rev_7:14; Rev_19:8. Only in the figurative mode of presentation, and not in the proper sense, are the “white garments” to be distinguished from the “gold,” just as nakedness is in reality nothing but poverty. The remark of Ebrard is arbitrary, that “the command is to be executed in the reverse order from that in which it is given. The ultimate end, to become rich, viz., in good fruits that have some value before God, is first named; for this, gold must be bought. But before gold can be considered, garments must first be purchased in order to cover the nakedness; and as the covering of the nakedness cannot be accomplished before the eyes are open, eyesalve must first of all be applied.” But the “gold” is mentioned first only because, with respect to fancied riches and actual poverty (Rev_3:17), this is the nearest thought; but the succession of the particular items neither in Rev_3:17 nor Rev_3:18 is to be urged, since the ΤΥΦΛΌς and ΓΥΜΝΌς are connected with the ΠΤΩΧΌς , in Rev_3:17, in a different order from the corresponding members in Rev_3:18. Only the chief idea ΠΤΩΧΌς , and the corresponding clause in Rev_3:18, naturally precede.
ΚΑῚ ΜῊ ΦΑΝΕΡΩΘῇ . N. de Lyra: “Before God and the holy angels.” Beng.: “Before God.” But no such restriction is needed.
ΚΟΛΛΟΎΡΙΟΝ . In classical writers, ΚΟΛΛΎΡΙΟΝ . The word designates a substance brought to the long round form of a ΚΟΛΛΎΡΑ , roll (e.g., breadcake), which being mixed with various drugs was used for anointing the eyes.[1606] The Jewish designation
[1579] Beng., De Wette, Ebrard.
[1580] Cf. the connection of Rev_3:16 with οὕτως .
[1581] Andr., Areth., Aretius, C. a Lap., Beng., Ewald, Züll., etc.
[1582] λέγεις . Cf. Rev_3:9.
[1583] Beda, N. de Lyra, Rib., Alcas., Grot., Calov., Vitr., Eichh., De Wette, Hengstenb., Ebrard, Ew. ii., etc.
[1584] Stern.
[1585] Cf. Zec_11:5.
[1586] For a striking antithesis between earthly and heavenly riches is suggested (Rev_2:9).
[1587] As “not being cold,” it will not reject the Lord, the source of riches.
[1588] As it is not “hot,” and therefore does not have full fellowship with the Lord.
[1589] Cf. N. de Lyra, Grot., Beng., De Wette.
[1590] Cf. 1Co_4:8.
[1591] Cf. Rev_3:15.
[1592] Rom_3:16; Jam_5:1.
[1593] Suid.
[1594] Cf. Ebrard.
[1595] N. de Lyra.
[1596] C. a Lap., etc.
[1597] As the idea is, in fact, applied, e.g., in 1Pe_1:7.
[1598] Aret., Vitr., Stern, etc.
[1599] Cf. Vitr., Calov., etc.
[1600] C. a Lap.
[1601] Aret., Vitr., Hengstenb., etc.
[1602] Cf. Rev_8:11.
[1603] Luther.
[1604] i.e., fides formata. N. de Lyra.
[1605] Hengstenb.
[1606] Wetst.
[1607] Stern. Cf. Psa_9:19. Hence, in Tr. Siphra, p. 143, Revelation 2 : “The words of the law are the crown of the head,—collyrium, to the eyes.” In Schöttgen.
[1608] N. de Lyra, Aret., Calov., Vitr., Hengstenb., etc.
[1609] Ebrard.
[1610] Rev_3:15 sqq.
[1611] Rev_3:19 sqq.
[1612] Cf. 1 John, l. c.
[1613] Cf. Act_2:33; Joh_16:7; Joh_16:14.
XL. Rev_3:17. οὐκ οἷδας ὅτι , κ . τ . λ .