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Rev_3:2. γίνου γρηγορῶν , become watchful. This idea, Grot. interprets as indefinite: “beware of all sins.” N. de Lyra, with an oblique reference: “watchful for the recognition of defects in thyself and thy flock.” The Lord demands the condition of spiritual watchfulness, which is opposed to indolence or security, as spiritual sleep or death, and is occupied in holy works, or a holy life.[1327] Upon the essential identity of meaning in the two ideas of spiritual death and sleep, depends the connection of the command γίνου γρηγορῶν with the judgment νεκρὸς εἰ , and, again, with the admonition combined with the γίνου γρηγορῶν , viz., καὶ στηρ . τ . λ . ἃ ἐμ . ἀποθανεῖν . The last member of Rev_3:2, in its connection with γάρ , and its reference to the works,[1328] is further explained from the proper conception of the one as well as of the other figurative designation.
καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν . Grot.: “See to it lest, by neglecting one charge, you become altogether flagitious.” Thus the τὰ λοιπὰ appear as the blessings still remaining to their own souls,[1329] “the virtues which still have remained with thee;” as Ewald says, who, by the explanation necessary with his recension of the text ( ἁ ἔμελλες ἀποθανεῖν ): “Strengthen the other things which, by dying, or keeping at leisure, thou art about to lose,” commends that interpretation of the τὰ λοιπὰ the very least.[1330] The neuter form by no means hinders us from referring the expression personally, i.e., to that part of the entire church which was already on the point of dying[1331] This personal reference is supported as well by the idea of the ἀποθανεῖν ,[1332] as also of the ΣΤΉΡΙΣΟΝ .[1333] Only we must not understand “the rest” as meaning the laity,[1334] under the presupposition that the angel of the church was the bishop, or the college of officers (Vorsteher); but the church contemplated in its unity and entirety, and, just because of the connection of its members, made in a mass responsible,[1335] has, in its actual reality, on the one hand,[1336] still vigorous living members, but also, on the other hand, and that, too, in a preponderating majority, those who could be preserved from the death already threatened only by strengthening on the part of the church again recovering, in its entirety, unto active, wakeful life.
The imp. ἜΜΕΛΛΟΝ can be understood from the standpoint of the writer of the letter, just as the aor. ἘΜΑΡΤΎΤΗΣΕ (1, 2);[1337] but it is more probable, that, as in the immediately following ΕὝΡΗΚΑ , the Lord himself, who speaks, looks back upon the investigation of the church previously undertaken by himself.[1338]
Οὐ ΓᾺΡ ΕὝΡΗΚΑ , Κ . Τ . Λ . The entire preceding admonition to the church, in mass, to be watchful, and to strengthen their members already dying by rising to a new, energetic life, is founded upon the reference to their defective works, in which it has become visible to the eyes of the Lord that they have been dead,[1339] or sleeping. By ἜΡΓΑ , as in Rev_3:1,[1340] the entire activity of the inner life in its external activity and deportment is designated; it is not “good works”[1341] that are meant, as though they were blamed only because they were not altogether perfect in their goodness. This idea, which in itself is not altogether incompatible with the tenor of the words, is much too weak for what precedes. It would first be necessary, with De Wette, to find a litotes: “Thy works are not less than perfect.” But just in the simple precision, as the words proceed from the mouth of the Lord who judges his church, do they have their most forcible significance. The Lord who has tested[1342] the works of the church according to the absolute norm[1343] has found them not perfect, and therefore not corresponding to the measure applied to them.[1344] Whether much or little be wanting for the required perfection of the works, is not to be asked: it is enough that the only and unconditionally prescribed measure is not reached. The express allusion to the absolute norm of all Christian morality is here the more forcible, as the church, according to human judgment, has the name that it lives.[1345] Incorrect references, in Grot.: “You are inconstant; some things you do well, others ill;” and in Bengel: “However good the beginning was.”
[1327] Cf. Eph_5:8-14.
[1328] Cf. also Rev_3:4.
[1329] Beng.
[1330] Ew. ii.: “The other things on account of which thou wouldst die.”
[1331] Cf. Eze_34:4; 1Co_1:26 sqq. So Andr., Areth., Calov., Vitr., Eichh., De Wette, Ebrard, etc.
[1332] Cf. the νεκρὸς εἶ , Rev_3:1.
[1333] Luk_22:32; 1Th_3:2; 1Th_3:13; 2Th_2:17; Rom_1:11; Rom_16:25; Jam_5:8. Cf. Psa_51:14; Psa_112:8.
[1334] Hengstenb.
[1335] See on Rev_1:20, Rev_2:15.
[1336] Rev_3:4.
[1337] Ew.
[1338] Cf. De Wette, also Volkm.
[1339] Rev_3:1.
[1340] Cf. Mat_7:20 sqq.; Hengstenb.
[1341] Ebrard.
[1342] Cf. 1Jn_4:4.
[1343] ἐνώπιον τοῦ θεοῦ μου ; i.e., God being witness and judge. Grot., Vitr., De Wette, etc.
[1344] Cf. Col_4:12; Joh_16:24; Joh_17:13; 1Jn_1:3; 2Jn_1:12.
[1345] Rev_3:1. Hengstenb.