492 ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ XXII. 5 oo ne δι "ἐγὼ τὸ ' δω va τὸ ὦ,
ah . ὁ πρῶτος κα 6 έσχατος, t Cf. Jos. ἡ ιἀρχὴ καὶ τὸ τέλος.
να. 12. ἰδοὺ ἔρχομαι ταχύ,
Philo de καὶ ὁ " μισθός µου μετ᾽ ἐμοῦ, ne
620 (of 7 ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ.
Pee I7. καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν, ‘*”Epxou ”” +
est AS καὶ *6 ἀκούων εἰπάτω, '' Έρχου”..
Ὃ ος καὶ ὁ 7 διψῶν ἐρχέσθω,
ο. ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν.
πα ' [ᾳπ8. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντι τοὺς λόγους τῆς προφη-
xi. 15, ἴρα. ο A , , : xl.ro, TELAS TOU Βιβλίου τούτου
Sap. v.15, 2 Pet. ii. 18, cf. Clem. Rom. XxXxiv.
v Rom. ii. 5-6.
w Cf. i. 7 (πας ὀφθ.).
31.23, etc. ;
x The individual Christian (cf. 1 Cor. xvi. 22).
a Prov. xxx. 6, Jos. Ap. i. 8. b xv. 6-xvi. 21. xix. 11, Did. iv. 13.
1Ο. καὶ ἐάν
Ver. 13 gathers up the double thought of 16 and of 12. As the Christian ἔργα (ii. 2, 5, το. etc.) are done within the sphere of faith, their recompense is a re- ligious as well as a thoroughly moral conception (cf. Hastings’ D. B. iii. 82, and Montefiore’s Hibbert Lectures, p. 538). To the day’s work, the day’s wage. For the origin of this feeling on Syrian or Semitic soil, where the fellahin’s work “was scrutinised before the wages were paid’? by one who was ‘‘at once the paymaster of his dependents and their judge,” cf. Hatch’s Hibb. Lectures, pp. 224 f.and Dalman, i. § viii. 3. The re- ward, like the new Jerusalem, was safely stored in heaven. No fear of inadequate moral appreciation in the next world, at any rate!
Ver. 17. The promise of 12 α is caught up and answered by a deep ‘‘come”’ from the prophets in ecstasy (πνεῦμα personified, cf. ii. 7, etc.) and the Chris- tian congregation.—vipoyn. Hitherto (xxi. 2, etc.) this term has been reserved for the church triumphant in the world to come. Now, with the memory of these oracles fresh in his mind, the pro- phet applies it to the church on earth, as Paul had already done.—kat 6 ἀκούων κ.τ.λ., a liturgical note, like Mark xiii. 14 (cf. Weinel, 84, 85).—Kal 6 διψῶν κ.τ.λ.,
ἐάν τις " ἐπιτιθῇ ἐπ᾽ αὐτά, ἐπιθήσει 6 θεὸς ew αὐτὸν τὰς ὃ πληγὰς τὰς yeypap-
> Αα , , µένας ἐν τῷ βιβλίῳ τούτῳ
ἀέελῃη ἀπὸ τῶν λόγων τοῦ βιβλίου
τῆς προφητείας ταύτης,
y xxi. 6 (Isa. lv. 1). z John iv. 14,'vii. 37. c Jer. xxvi. 2, cf. Deut. iv. 2, xiii. 1, Barn.
addressed to strangers who sometimes attended the Christian worship (cf. 1 Cor. xiv. 23, 24). For this fine turn of expression (the double use of come), cf. Did. x. 6, ‘‘may grace come and may this world pass away. Hosanna to the God of David! If anyone is holy let him come [i.e., to the Lord’s table]; if anyone is not, let him repent. Marana tha” (cf. below, ver. 20). The less likely alternative is to take ἔρχου here as ad- dressed not to Jesus but to the outside world.
Vv. 18-19. Luther strongly objected to the extravagant threat of this edi- torial note. The curse is certainly not only an anti-climax like the editorial postscript in John xxi. 24, 25 (both indica- ting that either when published or when admitted to the canon, these two scrip- tures needed special authentication) but ‘‘an unfortunate ending to a book whose value consists in the spirit that breathes in it, the bold faith and confident hope which it inspires, rather than in the literalness and finality of its disclosures ”’ (Porter). But the words are really a stereotyped and vehement form of claim- ing a canonicity equal to that of the Ο.Τ. (cf. Jos. Ant. xx. 11. 2, τοσούτου yap αἰῶνος ἤδη TapwxynKdTos οὔτε προσθεῖ- ναί τις οὔτε ἀφελεῖν am’ αὐτῶν οὔτε µετα-