Revelation 3:20-22

4. Promise 3:20-22

In the context we note that God addressed well-known Revelation 3:20 to Christians.

"The first thing which a person must get fixed in his mind when studying the message to the Church in Laodicea is the fact that the Spirit of God is addressing Christians. . . .

"Too many people deal with certain acute problems which arise in the Christian life in a rather loose manner. When, for example, sin manifests itself in the life of an individual claiming to be a Christian, one of the most common ways to deal with the matter is to begin questioning the person’s salvation. The thought usually centers around the premise that if a person is saved he will follow a certain course of action; and if he doesn’t follow this course of action, his conduct reveals that he was never really saved in the first place. Such a thought, however, is completely contrary to any Scriptural teaching on salvation by grace through faith. It is a corruption of the pure gospel of the grace of God, for works have been introduced into a realm where works cannot exist (Cf. Ephesians 2:8-9; Romans 11:6)." [Note: Chitwood, p. 105.]

It is the indifferent Christian that the Lord urged to open his heart’s door and to invite Jesus Christ in for intimate fellowship. [Note: Mounce, p. 129.] Another view is that Jesus was knocking on the eschatological door through which He will enter at His second coming. [Note: Thomas, Revelation 1-7, pp. 321-23.] When He enters, He takes whatever the individual may offer to Him, and He gives to that person out of His vast riches. The fellowship in view may anticipate participation in the marriage supper of the Lamb that will take place at the beginning of the Millennium (cf. Matthew 26:29; Mark 14:25; Luke 22:30).

This verse expresses a truth taught elsewhere in Scripture, namely, that Jesus Christ desires intimate fellowship with all people (cf. Mark 10:45; Luke 19:10; John 10:10; 1 Timothy 4:10). Consequently I believe it is appropriate to use it in evangelism. [Note: See Tim Wiarda, "Revelation 3:20: Imagery and Literary Context," Journal of the Evangelical Theological Society 38:2 (June 1995):203-12.] It expresses God’s universal desire very graphically, by way of application, not interpretation.

The privilege of reigning with Christ will be the portion of the overcomer (cf. Matthew 19:28; Luke 22:29-30; 1 Corinthians 6:2-3; 2 Timothy 2:12).

Scholars have explained the relationship between Christ’s throne and the Father’s throne in two ways. Many interpreters (covenant theologians and progressive dispensationalists) believe they are the same throne (cf. Revelation 22:1). [Note: See Mounce, p. 130.] However this verse clearly distinguishes two thrones. [Note: E.g., Walvoord, The Revelation . . ., p. 99; Thomas, Revelation 1-7, pp. 325-26; The New Scofield Reference Bible, pp. 1355-56; et al.] The Scriptures consistently present the Father’s throne as in heaven and Christ’s Davidic throne as on earth and His eternal throne as in heaven. Here Christ’s Davidic (messianic, millennial) throne on earth and the Father’s eternal throne in heaven seem to be in view.

This promise is the climax of all those held out to overcomers in chapters 2 and 3. We can choose not to live like princes now because we can live like kings one day. Again the Lord invited all to listen and respond (Revelation 3:22).

Many students of Revelation have compared the Laodicean church to the church as it exists in the world today, especially in the West. Christendom (all professing Christians) appears wealthy and powerful, but it lacks life and love for Jesus Christ. Sadly this is also true to a lesser degree in the body of Christ.

"There is an interesting, often overlooked parallel between the five warnings in the Book of Hebrews and the seven overcomers’ promises in the Book of Revelation. The warnings and the overcomers’ promises both have the same end in view. The last warning has to do with the birthright (Hebrews 12:14-17), and the last overcomers’ promise has to do with the throne (Revelation 3:21). The successive thought in the warnings in the Book of Hebrews is that of Christians ultimately realizing their birthright-sons exercising the rights of primogeniture. The great burden of Hebrews is ’bringing many sons into glory’ (Hebrews 2:10). And the successive thought in the overcomers’ promises in the Book of Revelation is that of Christians ultimately ascending the throne-co-heirs, companions, exercising power with Christ. The great burden of Revelation, chapters two and three is that of placing equipped Christians upon the throne with Christ." [Note: Chitwood, pp. 138-39.]

Each of the seven letters in chapters 2 and 3 is applicable, as are all the other New Testament epistles. They apply to the local congregation that originally received each one and to all local congregations and all individual Christians since then. [Note: Especially good books on chapters 2 and 3 are by Tatford; Hemer; William Landels, The Victor’s Sevenfold Reward: Being Discourses on the Promises of Our Lord to the Seven Churches; Marcus Leone, They Overcame: An Exposition of Revelation 1-3; G. Campbell Morgan, The Letters of Our Lord or First Century Messages to Twentieth Century Believers; Ramsay; Richard C. Trench, Commentary on the Epistles to the Seven Churches; and Edwin M. Yamauchi, The Archaeology of the New Testament Cities in Western Asia Minor.]

"Collectively, the seven messages form an indispensable part of the Apocalypse. In them are the practical lessons to be applied in the light of coming events in God’s prophetic program. . . .

"These seven messages cannot be read apart from the rest of the Apocalypse, nor does the rest of the book mean anything without these seven. Chapters 2-3 explain why the rest of the book was written. The overall purpose is distinctly practical (cf. Revelation 1:3)." [Note: Thomas, Revelation 1-7, p. 327.]

However these letters have also proved prophetic of the history of Christianity following their writing. Most Christians in the first century may not have seen this, but one can hardly deny it now. It has become increasingly obvious as church history has unfolded. Chapters 2 and 3 are therefore prophetic as are the rest of the chapters of Revelation. [Note: See M. J. Brunk, "The Seven Churches of Revelation Two and Three," Bibliotheca Sacra 126:503 (July-September 1969):240-46.] In saying this I am expressing the "historico-prophetical" interpretation of chapters 2 and 3. [Note: Smith, A Revelation . . ., pp. 61-62; Lange, p. 139; and many others held this view.] Different views are that these chapters are only prophetical of conditions in the future day of the Lord, or they are only historical and deal with first century situations exclusively. Further explanation of these views follows.

A general scheme of the periods of western civilization that correspond to the conditions described in each of the letters to the seven churches is as follows.

"It is said that the seven churches of Revelation 1-3 picture the course of the age, and therefore early Christians could not have held to the doctrine under consideration [i.e., the doctrine of Christ’s imminent return]. While it is true that these churches bear a marked resemblance to the various periods of church history, and while granting that this is a legitimate application, it must not be forgotten that John was writing to seven existing, although representative, congregations. All these varying shades of Christian testimony, or of departure from, were present in John’s day throughout the early church. John saw no need for projecting the second coming into the far distant future, for he saw himself one of the chief witnesses to the soon coming of Christ, the closing words penned in the book of Revelation being ’Surely I come quickly [tachy, soon]. Even so, come, Lord Jesus’ (Revelation 22:20)." [Note: Stanton, p. 116.]