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Rev_3:5. ὁ νικῶν . This designation recurring uniformly at the close of every epistle, and therefore not of a conception to be united by means of οὕτως , results from what precedes. Here is meant the energetic manifestation of the life received in faith, which cannot occur without a victorious conflict with the world and one’s own flesh. An express pointing backward to what precedes is made by the οὕτως , which makes the promise here bestowed upon the victor ( οὕτ . περιβ . ἐν . ἱμ . λευκ .)[1382] appear to coincide with that which (Rev_3:4) was given to the one whose garments were not defiled.[1383]
The second promise, καὶ οὐ μὴ ἐξαλείψω τὸ ὄν . αὐτ . ἐκ τ . βίβλ . τ . ζωῆς has likewise reference to what precedes, because not only he who has the name that he lives, but he who besides actually lives,[1384] can remain written in the book of life. The figure of the book of life[1385] is not derived from “the genealogical records of the priests,”[1386] but from lists such as, e.g., the magistrates kept, and from which the names of deceased citizens were stricken.[1387] A man is not written in the book of life[1388] when he becomes participant of new spiritual life (cf. Rev_3:1), when he receives the quickening truth (cf. Rev_3:3), or becomes a child and heir of God through faith in Christ.[1389] This ethical accommodation referring to the temporal conduct of man is actually not present. In the book of life, which according to its nature is eternal, there is from the beginning of the world[1390] God’s attestation of the eternal salvation which those written in the book are to experience. The rejection of what is deterministic, and the maintenance of what is ethical, lie in the further declaration whereby the of course not to be realized possibility of the erasure of the name from the book of life is stated. Yet it is in reality by the free conduct of the believer, that his name may remain in the book. The name of the victor remaining faithful and walking worthily, will not be blotted out of the book of life; the victor, therefore, will receive hereafter the heavenly gracious reward of eternal life with the Lord, while those not written in the book of life will be rejected by the Lord.[1391] [See Note XXXVI., p. 183.] Still, in a third way, is the promise given the victor expressed: καὶ ὁμολογήσω κ . τ . λ . This stands, of course, as the recurrence of τὸ ὄνομα αὐτοῦ already signifies, in connection with what immediately precedes, yet not as Eichh. states: “And as often as recitation is made from it, I will declare his praises.” With the idea of the book of life, that of the frequent reading of the name is not in itself consistent;[1392] and the ὁμολ ., κ . τ . λ ., can only[1393] have the sense that the Lord, speaking as Judge, expressly testifies that he knows the name of the victor (written in the book of life) as the name of one of his own, and, therefore, that the one named belongs to him, the Lord, and on this account shall have part in the glory of his kingdom.[1394]
[1382] Cf. on the ἐν , Mat_11:8. Winer, p. 361.
[1383] Cf. also Ebrard, Volkm.
[1384] Cf. Rev_3:1.
[1385] Rev_13:8, Rev_17:8, Rev_20:12; Rev_20:15, Rev_21:27. Cf. Psa_69:29; Isa_4:3; Exo_32:32 sqq.; Dan_12:1; Php_4:3; Luk_10:20.
[1386] Vitr., Schöttgen. See on Rev_3:4.
[1387] Cf. Wetst.
[1388] As was said here in the 2d ed. So also Klief.: cf., on the other hand, Gebhardt, p. 154.
[1389] “In baptism.” C. a Lap.
[1390] Rev_13:8, and often.
[1391] Cf. Rev_20:15, Rev_21:27.
[1392] Cf. also Rev_20:12 sqq.
[1393] Cf. Mat_10:32; Luk_12:8.
[1394] Cf. Rev_21:27, Rev_19:9; Mat_7:23; Mat_25:12.
XXXVI. Rev_3:5. τῆς βίβλου τῆς ζωῆς