Revelation 3:20 (2)

A Gracious Invitation

““And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’””

‭‭Revelation‬ ‭3‬:‭14‬-‭22‬ ‭ESV‬‬

““And to the angel of the church of the Laodiceans write, ‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: “I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked— I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent. Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne. “He who has an ear, let him hear what the Spirit says to the churches.” ’ ””

‭‭Revelation‬ ‭3‬:‭14‬-‭22‬ ‭NKJV‬‬

Laodicea - “justice of the people”  McGee

“It was named for Laodice, the wife of Antiochus.”  McGee

“Jupiter, or Zeus, was the object of worship in Laodicea.”  McGee

“Three facts known about the city throw light on this letter: it was a banking centre and extremely wealthy; it manufactured clothing and woolen carpets; it had a medical school.  The church was not accused of immorality, nor of idolatry, nor of open apostasy (persecution was unknown in Laodicea).  The terrible condemnation pronounced over it was due to the pride and self-satisfaction of the pagan element within the church, so that it was all but entirely devoid of fellowship with Christ.” TNBC

“Laodicea, at the junction of the valley of the Lycus and the Maeander and the intersection of three important roads, commanded the approaches to Phrygia.  It was one of the richest commercial centres in the world, so that we have here a picture of the church in an affluent society.  Laodicea was noted for its banking and for its manufacture of clothing from the local black wool.  It was an assize town and boasted a famous medical school.”  Leon Morris

3:14–22 Laodicea was about 40 miles southeast of Philadelphia and the last stop on the postal route beginning in Ephesus, which was about 100 miles due west. Laodicea was a very wealthy and successful city. It was a banking center. It had a textile industry famous for its black wool. The city was also known for producing an expensive medical eye salve. It was devastated by an earthquake in AD 60, and when Nero offered financial help, the city declined because it had plenty of money to rebuild on its own. The churches at Laodicea and Sardis (vv. 1–6) are the only churches that received negative criticism and nothing positive in John’s vision. Both were wealthy, comfortable, and self-sufficient.

The church in Laodicea, like Sardis, was not doing as well as they thought. They saw themselves as vibrant, useful, rich, healthy, without any needs. But Jesus calls them lukewarm, wretched, pitiful, poor, blind, and naked. Laodicea piped its water from nearby hot springs, and by the time the water arrived in the city, it had cooled and become lukewarm. Both hot and cold water were preferable for drinking, but lukewarm water was undesirable. That Jesus wants to spit them out is reminiscent of how the land wanted to spit out the people of Israel when they were so sin-saturated (Lev 18:28; 20:22). Because Jesus sees their true condition, he counsels them to depend on him for true riches, pure white clothes to cover their shame, and spiritual sight. Faith in Christ and dependence on him alone provide all anyone really needs for life and salvation.

The reason for Jesus’ strong rebuke to these believers is because they are his people, and he loves them enough to discipline them. This is an allusion to proverbial wisdom that says the Lord disciplines those he loves as a father disciplines his own children (Pr 3:12). Jesus moves from the idea of discipline to an image of him knocking at a door and waiting for it to be opened. In this picture, the church is gathered for a meal, and Jesus is excluded as he stands outside and knocks. If they hear his voice and invite him in, he will gladly fellowship with them. Those who are victorious overcomers are promised the right to sit with him on his Father’s throne (Rev 3:21). As sons and daughters of God through Christ, they will rule with him.  NIV Grace and Truth Study Bible

The same major Roman road that went south from Pergamum through Philadelphia passed through Laodicea 45 miles later. It was also 100 miles east of Ephesus, near the eastern border of the Roman province of Asia. It was in perfect position to become a wealthy city due to the convergence of trade routes from the east. Sitting on a plateau in the Lycus Valley, it was also politically important as the primary member of a tri-city confederation with Hierapolis and Colossae. Always loyal to Rome, it received many favors and became known for its trade and banking. Its primary problems were twofold—it was earthquake prone, like Philadelphia and Sardis, and it had no water supply, having to pipe it in from several miles away. The city’s religion was syncretistic, combining local and Roman gods, and it had a large Jewish population that accommodated itself to Hellenistic ways.

Grant R. Osborne, Revelation: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2016), 89.

Laodicea was located in the Lycus Valley along with the cities of Hierapolis and Colossae. It was approximately three hundred miles east of Athens and six hundred miles northwest of Jerusalem. Two important imperial trade routes converged here. The city was a wealthy commercial center, the richest in Phrygia (Mounce, Revelation, 107). It was known for banking, the manufacturing of clothing (especially black wool), and a famous medical school with ointments for the ears and the eyes. So wealthy was the city that following a devastating earthquake in AD 60, Laodicea rebuilt itself without any assistance from Rome (Johnson, “Revelation,” 2006, 634–35). The Roman historian Tacitus said of her, “Laodicea arose from the ruins by the strength of her own resources, and with no help from us” (Annals XIV 27). The city and church were alike. They saw themselves as self-sufficient

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 101.

3:14 Laodicea. Near modern Denizli. The wealthiest city in Phrygia during Roman times, it was widely known for its banking establishments, medical school and textile industry. Its major weakness was lack of an adequate water supply. Each of these characteristics is reflected in the letter. the Amen. Isa 65:16 speaks of “the God of the Amen,” i.e., “the one true God.” As a personal designation it describes one who is totally trustworthy and faithful. faithful and true witness. See 1:5; 19:11. ruler. The Greek word can mean first in point of time (“beginning”) or first in rank (“ruler”).

NIV Study Bible, Copyright © 1985, 1995, 2002, 2008, 2011 by Zondervan.

“Located in the Lycus River Valley, the southwest area of Phrygia, Laodicea became the wealthiest, most important commercial center in the region.  It was primarily known for three industries: banking, wool, and medicine (notably its eye salve).  An inadequate local water supply forced the city to build an under-ground aqueduct.  All three industries, as well as the inadequate water supply, played a major part in this letter.  The church began through the ministry of Epaphras, while Paul was ministering in Ephesus (see Col. 1:7; Paul never personally visited Laodicea).  MacArthur

“Nearby Hierapolis was famous for its hot springs, and Colosse for its cold, refreshing mountain stream.  But Laodicea had dirty, tepid water that flowed for miles through an underground aqueduct.”  MacArthur

“Its sister cities were Hierapolis, six miles to  the north across the Lycus River, and Colossae, ten miles on up the Lyucus glen.  To the south lay mountains that rise to over 8,000 feet.”  Mounce

“Sir William Ramsay calls Laodicea ‘the city of compromise.’”  McGee

“This city was founded by Antiochus II (261-246 B.C.).  It had a Seleucid foundation.  Seleucus was one of the generals of Alexander who took Syria.  Lysimachus took Asia Minor, but apparently Seleucus moved over into his territory and took some of his ground, including this city.”  McGee

“The fertile ground of the Lycus valley provided good grazing for sheep.  By careful breeding a soft, glossy black wool had been produced which was much in demand and brought fame to the region (Strabo xii.578).”  Mounce

“Agricultural and commercial prosperity brought banking industry to Laodicea.”  Mounce

“The church was probably founded during the time Paul spent at Ephesus on his third missionary journey (Acts 19:10, perhaps by Ephaphras (Col. 4:12).”  Mounce

20 To those who hear the words of rebuke, Christ extends an invitation to dine with him. This figure represents Christ standing at the door to the hearts of the members of the congregation at Laodicea. Christ will come and have fellowship with all those who hear his voice of rebuke and thus prove themselves as Christ's friends by zeal and repentance. The "eating" refers to the main meal of the day, which in Oriental fashion was a significant occasion for having intimate fellowship with the closest of friends. It is through the Holy Spirit that Christ and the Father come to have fellowship with us (Jn 14:23).

While most commentators have taken this invitation as addressed to lapsed, half-hearted Christians, the terminology and context (v.18) suggest that these Laodiceans were for the most part mere professing Christians who lacked authentic conversion to Christ in the first place, which is the essential prerequisite for true discipleship. Verse 20 is, therefore, more evangelistic than admonitory. Those who find in it an allusion to the Lord's Supper may be right.   Expositor's Bible Commentary (Abridged Edition): New Testament

3:20 In the closing verses, we have what Scofield calls “the place and attitude of Christ at the end of the church age.” He is outside the professing church, politely knocking and inviting individuals (no longer the mass of the people) to leave the apostate church in order to have fellowship with Him.

Trench comments:

Every man is lord of the house of his own heart; it is his fortress; he must open the gates of it. He has the mournful prerogative and privilege of refusing to open. But if he refuses, he is blindly at strife with his own blessedness, a miserable conqueror.11.          Believer's Bible Commentary

“. the Amen. A common biblical expression signifying certainty and veracity (cf. Isa. 65:16, “the God of truth”). According to 2 Cor. 1:20, all the promises of God are fulfilled in Christ; that is, all God’s promises and unconditional covenants are guaranteed and affirmed by the person and work of Jesus Christ. faithful and true witness. He is a completely trustworthy and perfectly accurate witness to the truth of God (John 14:6). beginning of God’s creation. This corrects a heresy, apparently present in Laodicea as in Colossae, that Christ was a created being (cf. Col. 1:15–20). Instead, he is the “beginning” (lit., “beginner, originator, initiator”) of creation (cf. John 1:3) and the “firstborn of creation”; that is, the most preeminent, supreme person ever born (Col. 1:15). As a man, he had a beginning, but as God, he was the beginning. Sadly, this heresy concerning the person of Christ had produced an unregenerate church in Laodicea.”      MacArthur

“Rev. 3:16 lukewarm. I.e., tepid. Nearby Hierapolis was famous for its hot springs, and Colossae for its cold, refreshing mountain stream. But Laodicea had dirty, tepid water that flowed for miles through an underground aqueduct. Visitors, unaccustomed to it, immediately spat it out. The church at Laodicea was neither cold, openly rejecting Christ, nor hot, filled with spiritual zeal. Instead, its members were lukewarm, hypocrites professing to know Christ, but not truly belonging to him (cf. Matt. 7:21ff.).”   MacArthur

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. KJV

“Consider this.  I have taken my stand at the door and am politely knocking.  If anyone hears my voice and opens the door, I will come in to him, and I will dine with him and he himself will dine with me.”   - Wuest

ἰδού, ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ᾽ αὐτοῦ καὶ αὐτὸς μετ᾽ ἐμοῦ

English artist Holman Hunt - “This door is a picture of the human heart, and the handle of the door is on the inside.”  McGee

You nauseate me!” “You make me sick!” “When I see you, I want to vomit!” These are not exactly words of compliment and praise, yet tragically these are the words spoken by the risen and glorified Christ to His church in the city of Laodicea. Their spiritual condition was nauseating. It made Christ ill. Sadly they were unaware of their true spiritual status. They believed things were fine, but Jesus says, “No. You are like the lukewarm, unfit drinking water that your city is infamous for. You are not like the cold refreshing springs of Colossae or the hot healing waters of Hierapolis. You are lukewarm, and I will not stomach this.”

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 100.

For all its wealth the city had very poor drinking water. The water was so distasteful that visitors, not prepared for its tepid flavor, would often vomit after drinking it (Johnson, Revelation, 1983, 62; also Swindoll, Insights, 78).

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 101–102.

I.  His Person.

“Behold I stand”

ἰδού

behold - “Behold is vivid.  John sees it before his very eyes.”  Leon Morris

“Listen,” Jesus says. It is a simple imperative: Look! See! Take note! Wake up!

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 107.

“I stand”

ἕστηκα

This church is being confronted by God Himself.  He in the Person of His Son, the Lord Jesus Christ is speaking to this church and the individuals within this church.

14 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. ESV

““And to the angel of the church of the Laodiceans write, ‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: NKJV

14 Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικείᾳ ἐκκλησίας γράψον· Τάδε λέγει ὁ Ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ·

Michael W. Holmes, The Greek New Testament: SBL Edition (Lexham Press; Society of Biblical Literature, 2011–2013),

A. The Amen.  vs.14

‘These things says the Amen,

τάδε λέγει ὁ ἀμήν,

14 The speaker identifies himself by a threefold affirmation: "The Amen, the faithful and true witness, the ruler of God's creation." "Amen" means the acknowledgment of that which is sure and valid. It is a word of human response to the divine verity or action (cf. 2Co 1:20). Jesus is the "Amen" in the sense that he is the perfect human response of obedience and suffering to the divine promises (cf. Isa 65:16); he is the "faithful and true witness" (cf. comments on 1:5, 9; 2:13).  Expositor's Bible Commentary (Abridged Edition): New Testament

“In the OT and Judaism ‘amen’ is primarily the acknowledgment of that which is valid and binding (TDNT, I, 335-36).  As a personal designation it would indicate the one in whom perfect conformity to reality is exemplified.”  Mounce

Identifying Jesus as “the Amen, the faithful and true Witness” recognizes in our Lord what is sure and valid, true and trustworthy. It affirms what is certain, reliable, true to reality. “Amen” is a Christological title, and it is always the appropriate human response to divine word and action. The title is unique and reflects Isaiah 65:16 (MacArthur, Revelation 1–11). In applying this title to Himself, Christ affirms He is the answer to all the promises of God

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 102.

Isa.65:16  so that he who blesses himself in the land

shall bless himself by the God of truth,

and he who takes an oath in the land

shall swear by the God of truth;

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016),

In the Old Testament God is literally, “the God of the Amen” (“the God of truth,” Isa. 65:16), who is completely trustworthy and truthful.

Kendell H. Easley, Revelation, vol. 12, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 59.

B The Faithful and True Witness.  vs. 14

the Faithful and True Witness,

ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός,

C.  The Eternal One.  vs. 14

the Beginning of the creation of God:

ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ·

beginning, origin

the person or thing that commences, the first person or thing in a series, the leader

that by which anything begins to be, the origin, the active cause.     Blue Letter Bible

The "ruler" (also means "source," "origin") further amplifies the Amen statement. Paul used this word in Col 1:18 to describe Christ as the source or origin of all creation (cf. Pr 8:22; John 1:3), no doubt to correct a heresy. Since Colosse was a neighboring city of Laodicea, it is not improbable that the same heresy was affecting the sister church at Laodicea. When Christ addresses a church that is failing in loyalty and obedience, he is to them the "Amen" of God in faithfulness and in true witness, and he is the only one who has absolute power over the world because he is the source of all creation (1:17; 2:8; 22:13). Expositor's Bible Commentary (Abridged Edition): New Testament

Jesus’ self-designation as the beginning of God’s creation does not mean that he is God’s first creation (cf. notes on Col. 1:15–17) but that he is the one who began God’s creation (cf. note on John 1:3). In Revelation, “the beginning” with its complement “the end” is an expression for God’s eternity (cf. Rev. 21:6; 22:13), and here it signifies Christ’s sovereign rule over the created order.  ESV Notes

“Moffatt call this ‘the most explicitly allusion to the pre-existence of Jesus in the Apocalypse’ (p. 370).”  Mounce

“”. . . the beginning of God’s creation (better translated ‘the principle’ or ‘source’ of creation) exalts Christ as Creator above the proud but puny creatures that boast in their self-sufficiency.”  TNBC

“Ruler” (Greek archē) here indicates not only preeminence but also “source, origin.” Jesus is the beginning and source of God’s creation. The point here is that, for all their wealth and power, the Laodiceans are not in control. Jesus alone controls creation, and that includes all the wealth of Laodicea.

Grant R. Osborne, Revelation: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2016), 90–91.

This One who stands before the door of the human heart is eternal.  He has no beginning and He has no end.

Micah 5:2 - But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting. {everlasting: Heb. the days of eternity}

“But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”

‭‭Micah‬ ‭5‬:‭2‬ ‭KJV‬‬

Hebrews 1:8 - But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. {righteousness: Gr. rightness, or, straightness}

“But unto the Son he saith, Thy throne, O God, is for ever and ever: A sceptre of righteousness is the sceptre of thy kingdom.”

‭‭Hebrews‬ ‭1‬:‭8‬ ‭KJV‬‬

The beginning (arche, cf. xxii. 13) of the creation of God is better ‘the moving cause of the creation of God’ (Barclay).  Christ is not saying that He was created first of all, but rather that He has the supreme authority over creation and that He is the origin of created being (cf. Jn. i.3, Col. i. 15, 18).”  Leon Morris

That Jesus is “the Originator” (Gk archē) of God’s creation echoes Colossians 1:15 and 18, which affirm Christ as the chief, the ruler, the originator of both creation and the church. He is Lord over both the material and the spiritual realms.

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 102.

D.  The All Knowing One. vs. 15a

I know your works

Οἶδά σου τὰ ἔργα

15 “ ‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth.

Note: Cold or hot:

This text has been misinterpreted more often than not. Many believe what Jesus means is, “I would rather you be cold and in opposition to Me or hot and on fire for Me.” However, it is hardly conceivable that Jesus would say to His church, “Be cold and oppose Me.” It is better to interpret the statement against the historical and geographical background of Laodicea. Hot, medicinal waters bubbled up at nearby Hierapolis, while cold, pure waters flowed from Colossae. Our Lord’s point to them is something like this: “You are providing neither healing for the spiritually sick nor refreshment for the spiritually thirsty. You are spiritually lukewarm, and I will not tolerate you. If you do not repent (v. 19), I will spew you out, vomit you out of My mouth. You are sickly and insipid. I will not tolerate your condition any longer. You are flat and unsavory. You badly misrepresent the life-changing power of the gospel and the refreshment and healing it brings.”

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 103–104.

The key is realizing that the metaphor stems from the region’s water supply. Six miles to the north of Laodicea was Hierapolis, famous for the healing properties of its hot mineral springs. Ten miles to the east lay Colossae, well known for its cold pure drinking water. Laodicea had neither; it was perfectly situated for trade and commerce but had no source of water. The city had to pipe it in, and when it arrived it was lukewarm and so mineral-laden that drinking it could cause an upset stomach. So when Jesus says, “I am about to spit you out of my mouth,” he is actually saying, “You make me vomit.”

Grant R. Osborne, Revelation: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2016), 91.

II.  His Position.

“Behold I stand at the door and knock”

Behold - ἰδού

behold - “Behold is vivid.  John sees it before his very eyes.”  Leon Morris

A.  Ready to Receive.

“I stand at the door”

ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω

The standing position is the receiving position.  When one comes into a room, those who receive that individual quickly stand up.  If they remain seated, they refuse to acknowledge the one who comes in.  If they stand up, they acknowledge the individual who has come in.

“He is knocking, where the present tense signifies not a perfunctory rap, but a knocking continued in the hope of response.”  Leon Morris

1.  The Lord Jesus receives those who come to Him.

2.  The Lord Jesus does not reject those who come to Him.

John 6:37 - 7  All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

No one has ever been turned down by Him who sincerely came to Him.

Note: The condition of those He is ready to receive: vv. 15-17

you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked.

ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός. 16 οὕτως, ὅτι χλιαρὸς εἶ καὶ οὔτε ζεστὸς οὔτε ψυχρός, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου. 17 ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶ πεπλούτηκα καὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός,

Michael W. Holmes, The Greek New Testament: SBL Edition (Lexham Press; Society of Biblical Literature, 2011–2013), Re 3:15–17.

B.  Repeating the Invitation.

“and knock”

καὶ κρούω

krouo - “to strike, knock, is used in the N.T. of knocking at a door (b) figuratively,” Vine

“He is knocking, where the present tense signifies not a perfunctory rap, but a knocking continued in the hope of response.”  Leon Morris

The verse seems to indicate that the Lord Jesus repeatedly knocks on the door of the human heart.

“Consider this, I have taken my stand at the door and am politely knocking.”  Wuest

This is not just one knock or tap on the door.  This is the Lord Jesus repeatedly knocking and giving the individual ample opportunity to respond.

III.  The Promise.

“if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.”

ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ᾽ αὐτοῦ καὶ αὐτὸς μετ᾽ ἐμοῦ

A.  The Promised.

“if any man hear my voice, and open the door,”

1.  Those who listen.

“if any man hear my voice”

ἐάν τις ἀκούσῃ τῆς φωνῆς μου

Note:  τις   - anyone

Should the church even yet be deaf to his appeal, he addresses himself to its members one by one, for ‘when Christ says if any man … he is appealing to the individual. Even if the church as a whole does not heed the warning the individual may.’ And to any in the Laodicean church who give evidence of this hoped-for repentance, he promises in verses 20 and 21 perhaps the most majestic reward of all, a seat at the divine banquet and a place on the throne of heaven.

Michael Wilcock, The Message of Revelation: I Saw Heaven Opened, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1986), 58.

The promise is given to those who listen to and respond to the Word of God.  He is the Living Word.

John 1:1-2,14 -   In the beginning was the Word, and the Word was with God, and the Word was God.  The same was in the beginning with God.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

How often the Lord Jesus uttered those words “he that hath ears to hear, let him hear.”

God wants men and women to respond to His Word.

Rom. 10:17 - So then faith [cometh] by hearing, and hearing by the word of God.

Matt. 11:15 - He that hath ears to hear, let him hear.

The Word of God creates faith in the individual.

2.  Those who respond.

“and open the door”

καὶ ἀνοίξῃ τὴν θύραν

“Christ will not force an entry.  We must open the door.  The famous painting by Solman portrays the Lord standing with raised hand knocking on a door that has no outside latch.”    - Marshall Neal

The Lord Jesus is a perfect Gentleman.  He will not barge into the life of anyone.  Certainly He desires to invade our lives with His Presence, but He will only enter if we allow Him to do so.  Indeed, we should allow Him to sit upon the throne of our hearts that He might rule and reign in our lives.  It is only as we do so that we can experience the Kingdom of Heaven here on earth.

Man has been given a free will.  He may either receive or reject God’s offer of salvation.  And yet we realize that salvation is all of Him.  When we respond to his offer of salvation, we must ultimately acknowledge it is only because He has done a work of grace in our hearts that we have entered into His salvation.

“It is God’s work, but it is also man’s responsibility.  Man can open only when Christ knocks, but man must open.”  Marshall Neal

John 15:16 - Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

B.  The Promise.

“I will come in to him, and will sup with him, and he with me.”

1.  The recipients of Christ.

“I will come in to him”

εἰσελεύσομαι πρὸς αὐτὸν

He comes into the life of the individual who receives Him.  He comes to set up residence in their lives.  He begins to rule and reign in their lives.

“come in to him” - “The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person.  See ExSyn 380-82.  Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.”  NET Bible

2.  The fellowship of Christ.

“and will sup with him”

καὶ δειπνήσω μετ᾽ αὐτοῦ

They begin to fellowship with God.

sup - “The deiphnon was the main meal of the day and was a leisurely affair, not a hurried snack.”  Morris

“Of the three meals usually eaten in New Testament times, supper was the most important.  Breakfast was light, and lunch or dinner was usually eaten hurriedly before work resumed.  At the end of the day, after work was done and put aside, the family ate together its main meal.  Supper (deipnion) was a time for relaxation and fellowship.  This is what Christ offers to those who permit him to enter.”  Marshall Neal

“In Oriental lands the sharing of a common meal indicated a strong bond of affection and companionship.  As such it became a common symbol of the intimacy to be enjoyed in the coming messianic kingdom.”  - Robert Mounce

In the Middle Eastern world, an invitation to share a meal was characteristic of hospitality and the occasion for intimate fellowship with family and close friends. For believers, enjoying table fellowship in communion (Matt 26; Mark 14; Luke 22; 1 Cor 11) with Jesus and spiritual brothers and sisters is a foretaste of a future table fellowship in the messianic kingdom and the marriage supper of the Lamb (Rev 19:1–10). It is hard to imagine any follower of the Lamb rejecting this magnificent invitation to dine at the table of the King (Mounce, Revelation, 113–14).

Daniel L. Akin, Exalting Jesus in Revelation, ed. Daniel L. Akin, David Platt, and Tony Merida, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2016), 108.

The result of letting Jesus in is table fellowship. He comes in to the repentant church’s life and dines with them and they with him. Table fellowship was an important part of ancient life, building on the principle, “to share a meal is to share a life.” All through the Gospels and Acts, the spiritual life of Jesus and his followers centered on fellowship around the table. The promise here is acceptance, sharing, and blessing, a deep fellowship centered on reconciliation and a new life with God.

Grant R. Osborne, Revelation: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2016), 94–95.

3.  The abiding with Christ.

“and he with me”

καὶ αὐτὸς μετ᾽ ἐμοῦ

“The English artist, Holman Hunt, attempted to put this concept on canvas.  He pictured Christ standing at a door.  When he first painted the picture, he invited his artist friends to criticize.  One of them said to him, ‘Holman, you have left off a very important part of the door.  You left off the handle of the door.’  Hunt replied, ‘This door is a picture of the human heart, and the handle of the  door is on the inside.’”   McGee

“If we disregard His knocking at our door now, He will disregard our knocking at His door hereafter.”  JFB

Note: Further promises to this church: vv. 18-22

English Standard Version (Chapter 3)

18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’ ” ESV

The Greek New Testament: SBL Edition Chapter 3

18 συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. 19 ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω· ζήλευε οὖν καὶ μετανόησον. 20 ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, καὶ εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ. 21 ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ. 22 ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.

Revelation (C. Message to Laodicea: Repent of Self-Sufficiency (3:14–21))

This church must repent of its self-sufficiency (the verb form suggests a decisive act) and be earnest (the verb suggests an ongoing attitude). Laodicea now joins the ranks of sister churches Ephesus, Pergamum, Thyatira, and Sardis in needing repentance (2:5, 16, 21; 3:3). Only Smyrna and Philadelphia escape this command of the Lord. Kendell