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Rev_3:3. From the reproach[1346] follows[1347] the admonition to repentance. The Πῶς dare neither be expressly changed into a ΠΟΊΑ ,[1348] nor be explained in a sense proceeding therefrom.[1349] Castalio, correctly: “How thou wast instructed.”[1350] But it is not made prominent as to “how finely” the church received the doctrine, i.e., how well they began their life of faith;[1351] there is also no allusion to the simplicity and purity of the apostolic mode of preaching.[1352] In accord with the text, Ebrard explains: “The ‘what’ received by Sardis, it had maintained; but the ‘how,’ i.e., the manner in which it formerly had received and heard the ‘what,’ it had lost. Once it had received this with holy zeal of heart, but now only with the head.” A description of the Πῶς , as well in reference to the apostolic proclamation as the reception on the part of the hearers, is given by Paul (1Th_1:5 sqq., Rev_2:1 sqq.; 1Co_2:1 sqq.). The manifestation of spirit and power which occurs with the preaching belongs to the right mode of hearing and receiving, as it is that mode which is efficacious unto sanctification; cf. Eph_4:20; Col_2:6. Thus the quickening and refreshal of the dead Christian life must actually be begun by the remembrance ( ΜΝΗΜ .) of their original reception of the gospel whereby the new holy life was wrought. Besides, the two other points of the admonition, ΚΑῚ ΤΉΡΕΙ ΚΑῚ ΜΕΤΑΝΌΗΣΟΝ , and that, too, in immediate sequence of this, have their justification in the fact that the received divine truth, when it is maintained, has in itself the power to work true repentance, and thus evermore to cleanse, strengthen, and perfect the new life.
Not without artificial refinement does Bengel distinguish the ἜΙΛΗΦΑς (“with the heart”) from the ἬΚΟΥΣΑς (“with the ear”), and then remarks on ΤΉΡΕΙ , “in order that your reception may not be in vain,” and on ΜΕΤΑΝΌΗΣΟΝ , “in order that your hearing may not be in vain.” Against this distinction between ἜΙΛΗΦΑς and ἬΚΟΥΣΑς in fact, while it rather lies in the mode of statement,[1353] the order of words already declares, which we would then expect to be reversed; the relation stated between the two ideas ΤΉΡΕΙ and ΜΕΤΑΝΌΗΣΟΝ is, in itself, arbitrary. The change from perf. to aor., in case such fine distinction were actually intended by the writer, can be explained only with Ew. ii.: The Holy Spirit appears to be still present in the church which had formerly received him, but the first hearing of the gospel lies simply in the past. With the perfect ἜΙΛΗΦΑ thus understood, the judgment on Rev_3:1 ( ΝΕΚΡ . ΕἸ ) entirely harmonizes, because the latter is not absolute.[1354]
In the second sentence of Rev_3:3, just as in Rev_2:5; Rev_2:16, the threat follows as to a case where the requirement of the Lord is unfulfilled. Yet the ΟὟΝ peculiar to this passage does not indicate that the fruitlessness of the warning with respect to the bad condition of the church is presupposed.[1355] Against this, the ἘᾺΝ already declares, which sets forth the future as either thus or possibly otherwise.[1356] But it refers either to the preceding admonition,[1357] or to the accusation of Rev_3:2.[1358] The latter seems the more correct as the expression ΓΟΗΓΟΡΉΣΗς connects with Rev_3:2.
ἫΞΩ Ὡς ΚΛΈΠΤΗς . Not only is this based, as to the expression, upon Mat_24:42 sqq., but the entire mode of contemplation, according to which the special judgment upon a particular congregation appears as a proof of the Lord’s coming to final judgment,[1359] is previously found in the eschatological discourse of the Lord, since there the special judgment upon Jerusalem appears combined with the final judgment at the parousia.
οὐ μή . Cf. Winer, p. 471.
ΠΟΊΑΝ ὭΡΑΝ . The ace determinative of time[1360] is not only Hebraic,[1361] but also Greek.”[1362]
[1346] Rev_3:1-2.
[1347] μνημ . οὖν ., Rev_2:5. Cf. Rev_2:16.
[1348] Heinr.
[1349] Grot.: “Doctrine such as thou hast received from the apostles.”
[1350] Cf. Aret., C. a Lap., Vitr., Beng., Ew., Ebrard.
[1351] Beng. Cf. Rev_3:2.
[1352] Vitr.
[1353] Joh_17:8; 1Co_11:23.
[1354] See above on Rev_3:1; also cf. Rev_3:4 of this chapter.
[1355] De Wette.
[1356] Winer, pp. 273, 275.
[1357] “As thou hast been so forcibly aroused and warned.”
[1358] “As thou so greatly needest repentance.”
[1359] Cf. Rev_2:5; Rev_2:16.
[1360] Joh_4:52; Act_10:3.
[1361] De Wette, Ebrard.
[1362] Cf. A. Matthiae, Ausfühl. Griech. Gramm., § 424; Winer, p. 215.