Heinrich Meyer Commentary - Revelation 3:8 - 3:8

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Heinrich Meyer Commentary - Revelation 3:8 - 3:8


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Rev_3:8. With οἷδά σου τὰ ἔργα we are not to immediately combine the ὅτι μικρ . ἐχ . δυν . as though the latter words[1426] contain an explicit statement of the ἔργα ;[1427] for, in a formal respect, it is impracticable to regard the entire clause ἰδού

ἀυτήν as a parenthesis; and, as to the subject, the point expressed in the assumed parenthesis belongs already also in the idea of τὰ ἔργα . But[1428] by the words οἷδά σου τὰ ἔργα , the Lord testifies chiefly, without any further determination, that every thing is known to him with which the church in its present life is engaged.[1429] To the church at Philadelphia this is a word of commendation and consolation. This results from the words of the Lord which immediately follow: ἰδού , δέδωκα , κ . τ . λ ., in which the thought is expressed that the fidelity maintained by the church, notwithstanding its external helplessness, depends not only upon a gracious gift of the Lord, but also serves the purpose,—and that, too, again through his government,—that through the faithful church the Lord’s kingdom is increased. This sense depends chiefly upon the correct interpretation of the figurative expression δεδ . ἐν . σ . θύραν ἀνεῳγμένην , κ . τ . λ . The door is opened, viz., either in order that the church itself may enter,[1430] or in order that by means of the church others may enter.[1431] According to the former idea, N. de Lyra,[1432] etc., explain: “a door is opened for understanding the Scriptures.” Arethas: τὴν εἴσοδον πρὸς ἀπολαυσιν (“entrance to fruition”). Bengel: “Entrance into the joy of thy Lord, and meanwhile into unhindered progress in all good.” Eichh.: “Entrance to me lies open to thee;” in the shallow sense: “I desire well for thee.”[1433] Züllig: “Entrance into the temple.” Hengstenb.:[1434] “Entrance to the house of David, or the kingdom of God.” According to another mode of representation, it is explained by Andr., Rib., Alcas., C. a Lap., Stern, Grot., Calov., Vitr., Wolf, Ew., De Wette, Ebrard, etc., who think of the favorable and successful opportunity for the missionary activity of the church. A decision in favor of this explanation, and that, too, in reference, not to heathen,[1435] but to Jews who are to be won by the fidelity of the believing church, is made by the connection with Rev_3:9. A special intimation of the connection of δέδωκα , διδῶ , and ποιήσω , lies even in the threefold ἰδού .[1436] A declaration concerning the entrance of’ the church into heavenly joy, of which alone, according to the first mode of statement, we can think, could scarcely be made at the very beginning of the epistle. The statement correctly understood stands, consequently, in close connection with the designation of the Lord, Rev_3:7, ὁ ἔχων τ . κλεῖν Δ ., κ . τ . λ ., and emphasizes a special point, corresponding to the further contents of the epistle, of the supreme power in reference to his kingdom, to be ascribed from Rev_3:7, in unlimited universality, to the Lord; i.e., Christ expressly, and with visible results, attests his Davidic power of the keys in this, that he has opened a door before his faithful and steadfast church, through which a multitude of still unbelieving Jews are to enter. For the words ἰδού , ποιήσω αὐτοὺς ἵνα ἥξουσι , κ . τ . λ ., Rev_3:9, are in substance an exposition of ἰδού , δεδ . ἐν . σ . θύραν ἀνεῳγμένην , κ . τ . λ ., as they state the actual, but yet future, consequence of an opportunity already given ( δέδωκα , perf.). That Christ can say of himself δεδωκα and ποιήσω , depends upon the fact that it is he who has the key of David.

ἐνώπιόν σου . To be distinguished from σοι [1437] only in mode of contemplation, but not[1438] in substance. The Hebraic coloring of the formula[1439] corresponds well with the statement in this passage, and the style of the Apoc. in general.

The demonstrative áὐôÞí , brought in after the relative ἣí , is also Hebraistic.

ὅôé . Incorrectly, Vitr.: “Even though.” Rather is that which immediately precedes based upon on ὅôé ìéêñὰí ἔ÷åéò äýíáìéí êá ὶ ἐôÞñçóáò , ê . ô . ë . The “little strength,” viz., of the church, cannot be explained by the lack of miraculous gifts,[1440] but refers to the smallness. of the church,[1441] which must also be regarded in destitution when compared with the richer Jews.[1442] As now with the μικρὰν ἔχεις δύναμιν , the καὶ ἐτήρησας is combined, these two members of the sentence externally united by the mere καὶ show themselves to have a definite inner relation: “and (yet) hast kept,” etc[1443] Concerning the subject itself, cf. Rev_3:10; Rev_2:3. The church, therefore, already had had opportunity, as the aor. forms ἐτήρησας and ἠρνήσω indicate, to confess the Lord’s name in opposition to unbelievers,—apparently Jews and heathen. Therefore, because ( ὅτι ) the church has done this, although of insignificant outward power, the Lord has given it an “open door,” the meaning of which is stated in Rev_3:9. [See Note XXXVIII., p. 183.] Thus the idea is advanced, that the faithful, steadfast confession of the church, indicated especially in τὰ ἔργα , is the cause whose effect and reward, through the Lord’s disposing ( δέδωκα , cf. διδῶ , ποιήσω , Rev_3:9), is to be the conversion of a number of his enemies. Faithful confessing has itself opened the door, but of course only because the Lord had given believers power for testimony. Thus the clause ἰδού , δέδωκα , κ . τ . λ ., stands upon the idea τὰ ἔργα , and the whole (Rev_3:8) upon the designation of the Lord, Rev_3:7.

[1426] Cf. the ὅτι , Rev_3:1.

[1427] Bengel. Cf. also Ewald, De Wette.

[1428] Cf. Ebrard.

[1429] Cf. Rev_3:1; Rev_2:2.

[1430] Cf. Act_14:27.

[1431] Cf. 1Co_16:9; 2Co_2:12; Col_4:3.

[1432] Cf. Rev_3:7.

[1433] Cf. also Heinr.

[1434] Bleek.

[1435] Cf. C. a Lap.

[1436] Cf. also Bengel.

[1437] Cf. 1Co_16:9; 2Co_2:12; Col_4:3.

[1438] Vitr.

[1439] ìÀôÈðéïÀ

[1440] N. de Lyra: “Because I have not given thee, like many other bishops of this time, the gift of miracles, I have recompensed thee with excellent knowledge of the Scriptures.”

[1441] Grot., Wetst., Eichh., De Wette, Ebrard,, etc.

[1442] Hengstenb.

[1443] De Wette, etc.

NOTES BY THE AMERICAN EDITOR

XXXVIII. Rev_3:8. ὅτι μικρὰν ἔχεις δύναμιν

Plumptre: “The words point to something in the past history of the church of Philadelphia and its ruler, the nature of which we can only infer from them and from their context. Some storm of persecution had burst upon him, probably at Smyrna, instigated by the Jews, or the Judaizing section of the church. They sought to shut the door which he had found open, and would have kept so. They were strong, and he was weak; numbers were against him, and one whose faith was less real and living might have yielded to the pressure. But he, though not winning, like Antipas, the martyr’s crown, had yet displayed the courage of the confessor. Like the faithful servant in the parable, he had thus been faithful in a very little (Mat_25:23); and therefore, as the promise that follows shows, he was to be ‘made ruler over many things.’ ”