352 ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ h, mPs. ἔχεις, OTL "' μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, "G& κἀγὼ μισῶ. 7. “oO CXXXIX.
nm aA , nw 21,cf.on ἔχων οὓς ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις: TO
Rom. xii.
9. n Cf. Polyk. Phil. ii. ο.
(ἐδίδασκεν adiapopiav βίου) and the phrase attributed to him by Clem. Alex. (παραχρήσασθαι τῇ σαρκὶ δεῖ), a hint which is confirmed, if the Nikolaitans here and in ver. 15 are identified with the Balaamites (νικο-λαος, in popular etymology, a rough Greek equivalent for Dy ys, perdidit uel absorpsit popu- lum). This symbolic interpretation has prevailed from the beginning of the eighteenth century (so Ewald, Hengsten- berg, Diist., Schiirer, Julicher, Bousset). The original party-name was probably interpreted by opponents in this deroga- tory sense. It was thus turned into a covert censure upon men who were either positively immoral or liberally indifferent to scruples (on food, clubs, marriage, and the like) which this puri- tan prophet regarded as vital to the pre- servation of genuine Christianity in a pagan city. A contemporary parallel of moral laxity is quoted by Derenbourg, Hist. de la Palestine (1867), p. 363. If Nikolaos was really an ascetic himself, the abuse of his principles is quite in- telligible, as well as their popularity with people of inferior character. Pushed to an extreme, asceticism confines ethical perfection to the spirit. As the flesh has no part in the divine life, it may be regarded either as a foe to be con- stantly thwarted or as something morally indifferent. In the latter case, the prac- tical inference of sensual indulgence is obvious, the argument being that the lofty spirit cannot be soiled by such in- dulgence any more than the sun is polluted by shining on a dunghill.
Ver. 7. A stringent demand for atten- tion (πίστις, ὦτα ψυχῆς: Clem. Alex.) to the utterances of prophets who were inspired by the Spirit (of prophecy, cf. on xix. το). These as usual are ejacula- tory, positive and Ὀτίεί--ἐκκλ. scattered Jocal communities, and not a Catholic organisation, being the conception of the Apocalypse, it is for use in their public worship that this book is written (i. 3). It is a subordinate and literary question whether the seer means in such phrases as this to designate himself (Weinel, 84 f.) liturgically as the speaker, or whether (as the synoptic parallels suggest) they form an integral part of the whole men- age. In any case the prophet represents
ο Mk. iv.23, etc., fr. Ezek. iii. 27.
himself simply as the medium for receiv- ing and recording (cf. i. το) these oracles of the Spirit (cf. xiv. 13, xix. 9, Xx. 17). Unlike other writers suchas Paul and the authors of Hebrew and τ John, he occupies a passive réle, throwing his personal rebuke and counsels into the form Thus saith the Spirit: but this really denotes the confidence felt by the prophet in his own inspiration and au- thority. The Spirit here, though less definitely than in Hermas, is identified with Jesus speaking through his prophets : it represents sudden counsels and semi- oracular utterances (cf. on i. Το), not a continuous power in the normal moral life of the saints in general. The seven promises denote security of immortal life (positively as here and ver. 28 or negatively as ver. 11), privilege (personal, ver. 17, or official, ver. 27), honour (iii. 5, 21), or increased intimacy (iii. 12). As usual, (cf. τ Cor. ii. of.), the higher Christian γνῶσις is connected with eschatology.
Observe the singling out for encourage- ment and praise of each soldier in the host of the loyal. The effect resembles that produced by Pericles in his panegyric over the Athenians who had fallen in the Peloponnesian war: ‘together they gave up their lives, yet individually they won this deathless praise” (Thue. ii. 43, 2). γικῶν (a quasi-perfect), in Herm. Mand. xii. 2, 4 f., 5. 2, 4, 6.2, 4 (over'sin and devil), might have its usual Johannine sense, the struggle being obedience in face of the seductions and hardships which beset people aiming to keep the divine commandments (cf. on John xvi. 33). For a special application of the term, see χν.2. But behind the general usage lies the combination of “to be pure or just” and ‘‘to conquer or triumph” in the Hebrew sédek andthe Syriac zedha. Fur- thermore, νικών throughout is equivalent to the Egyptian eschatological term “ vic- torious,’ applied to those who passed successfully through life’s temptations and the judgment after death. Its generic sense is illustrated by 4 Esd. vii. [128]: ‘‘here is the intent of the battle to be fought by man born upon earth: if he be overcome, he shall suffer as thou hast said; but if he conquer, he shall re- ceive the thing of which I speak” (i.e., paradise and its glories). The Essenes