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Rev_3:4. The accusation, admonition to repentance, and threat thus far made to the entire church, are contrasted ( ἀλλʼ ), by way of limitation, in regard to individual members, with the commendation that these have kept themselves free from the general sinfulness, and a corresponding promise; cf. Rev_2:4; Rev_2:6.
ἔχεις . Because, as members, they belong to the entire church. Beng.: “These, even though indeed few, had not separated themselves; otherwise the angel of the church would not have them.”
ὀνόματα . “Men designated by name;”[1363] cf. Rev_11:13; Act_1:15; Num_1:2; Num_1:18; Num_1:20. Ewald. An allusion to the ὌΝΟΜΑ ἜΧΕΙς [1364] is not to be acknowledged, because there the conception is entirely different from here.
Ἅ ΟὐΚ ἘΛΌΛΥΝΑΝ ΤᾺ ἹΜΆΤΙΑ ΑΎΤΩΝ . The figurative expression is arbitrarily pressed if the ἹΜΆΤΙΑ be interpreted as something special, whether as referring to the bodies as the clothing of the soul,[1365] or the consciences,[1366] or the righteousness of Christ put on by faith.[1367] It is, further, without all foundation, when Ebrard, in the entire figurative expression, tries to find “a spiritual self-pollution arising from spiritual self-concupiscence,”—“spiritual onanism.” Too much also is made of the figure if the presupposed purity of the garment be derived from baptism by a mistaken appeal to Rev_7:14.[1368] N. de Lyra already correctly abides by the general idea whereby the “being defiled” occurs by means of sin,[1369] in which sense, of course, it may be said that the ἹΜΆΤΙΑ are the life itself, and actions of works,[1370] or profession and life.[1371] We have not to ask throughout as to what is properly meant by the garment; the entire figure of the defiling of the clothing is a designation of the impure and unholy life and conversation.[1372] To the commendatory recognition, corresponds also the promise of the reward: ΚΑῚ ΠΕΡΙΠΑΤΉΣΟΥΣΙΝ ΜΕΤʼ ἘΜΟῦ ἘΝ ΛΕΥΚΟῖς (viz., ἹΜΑΤΊΟΙς ). Incorrectly, Aretius, who identifies the “white garments “with the undefiled garments: “They will persevere in the pursuit of good works.” The white garments, with their bright “hue of victory,”[1373] are peculiar to those in heaven.[1374] They who, in their earthly lives, have kept their garments undefiled will walk with Christ[1375] in white garments, since, thus adorned, they will live in “the state of immortal glory,”[1376] before the throne of God and of the Lamb, in the full and blessed enjoyment of his fellowship. [See Note XXXV., p. 183.] But the more definitely the promise περιπ . μετʼ ἐμ . ἐν λευκοῖς stands with respect to the testimony of acknowledgment ἃ οὐκ ἐμόλυναν τ . ἱμ . αὐτ .,—especially as marked by the addition on ὅτι ἄξιοί εἰσιν ,—the more remote appears the side reference to the heavenly priesthood of the blessed which is to be indicated by the white garments, especially if, in connection therewith, the Jewish custom be thought of, that the priests examined before the Sanhedrim were clad in black or white garments, according as any defect were or were not found in their bodies.[1377]
ὅτι ἄξιοί εἰσιν . The foundation is entirely in the sense presented in Rev_16:6.[1378] As, there, they who have shed blood must drink blood, so here, white garments are promised the undefiled because they are worthy of this. The idea, however, lying at the basis of the remuneration,[1379] leads also, in this passage, where the discourse is concerning reward, not to the Roman-Catholic idea of a merit, because, as Calov. correctly says, in substance, “Christ alone, by faith, renders them worthy.” Life itself,[1380] with all its powers exercised by those clad in white robes, is a free gift of the grace of the Lord; a meritum could be spoken of only when man, by his own powers, keeps himself undefiled. Thus, however, John designates only “a congruency between the acts and the honor rendered to them, even though the honor exceed the act.”[1381]
[1363] Vatabl.
[1364] Hengstenb., Ebrard.
[1365] Areth., Zeger.
[1366] Alcas., Tirin., Grot., Prie.
[1367] Calov.
[1368] Beda, Rib., C. a Lap.; cf. Zeger, Hengstenb.
[1369] Cf. also Ew., De Wette, Bleek, Stern.
[1370] Aretius.
[1371] Vitr.
[1372] Cf. Rev_3:2.
[1373] Beng.
[1374] Rev_3:5; Rev_6:11; Rev_6:9; Rev_19:8.
[1375] μετʼ ἐμοῦ . Cf. Luk_23:43; Joh_17:24.
[1376] N. de Lyra.
[1377] Schöttgen, in loc. Cf. Vitr., Züll.
[1378] Cf. Rev_14:13; Rom_2:6; 2Co_5:10.
[1379] De Wette. Cf. Rev_16:5, the δίκαιος εἶ .
[1380] Cf. Rev_3:1.
[1381] Grot. Cf. Vitr. (Cf. Luk_20:35.)
XXXV. Rev_3:4. περιπατήσουσιν μετʼ ἐμοῦ ἐν λευκοῖς