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Rev_3:20. If the epistle to the church at Laodicea be regarded as having a design differing in no essential point from that of the other epistles, neither can Rev_3:20 be regarded the epilogue,[1620] which rather comprises only Rev_3:21-22, nor can the eschatological sense in Rev_3:20, which is properly made prominent by Ebrard, be denied, as is usually done. The ἸΔΟΎ ἝΣΤΗΚΑ ἘΠῚ ΤῊΝ ΘΎΡΑΝ ΚΑῚ ΚΡΟΎΩ , Κ . Τ . Λ ., is essentially nothing else than the ἘΡΧΟΜΑΙ ΤΑΧΎ , or ἭΞΩ with its paracletic applications.[1621] The door before which the Lord stands, and asks entrance by his knock ( ΚΡΟΎΩ ) and call (cf. ἈΚ . Τ . ΦΩΝῆς ΜΟΥ ), is ordinarily understood as the door of the heart,[1622] and, accordingly, the ΚΡΟΎΕΙΝ , as the preaching of the gospel,[1623] the movements occasioned by the Holy Spirit,[1624] while special providential dispensations, are also added.[1625] The ἘΙΣΕΛΕΎΣΟΜΑΙ , Κ . Τ . Λ ., is not then understood in its full personal sense,[1626] and the ΔΕΙΠΝΉΣΩ limited either entirely to the blessed communion of believers with the Lord in this life,[1627] or, as is entirely out of place, to the communion in the present and the future life.[1628] The latter reference Beng. obtains by understanding the ΔΕΙΠΝ . ΜΕΤʼ ΑὐΤΟῦ of the earthly, and the Κ . ΑὐΤ . ΜΕΤ ἘΜΟῦ of the heavenly life. In their peculiar nature the ΚΡΟΎΕΙΝ and the ΦΩΝΉ of the Lord, whereby he asks entrance, are not distinct from the ἘΛΈΓΧΕΙΝ and ΠΑΙΔΕΎΕΙΝ , Rev_3:19, just as it is from the same love that he does both the former and the latter. His coming is near; he stands already before the door. And he wishes the church at Laodicea also to be prepared to receive him, in order that he may not come in judgment,[1629] but to enter therein, and hold with it the feast of blessed communion.[1630] The sense, especially of the formula ΔΕΙΠΝ . ΜΕΤʼ ΑὐΤΟῦ Κ . ΑὐΤῸς ΜΕΤʼ ἘΜΟῪ , expressing the complete communion of the one with the other, is that of Joh_17:24; Col_3:4.[1631]
An immediate connection with Son_5:2[1632] is not discernible; although it is incorrectly asserted[1633] that in the N. T. in general, and in the Apoc. especially, no trace whatever of the Song of Solomon can be detected. Ebrard, appropriately: “The figure (of the wedding), or this idea together with the general doctrine of the relation of Christ to his Church as bridegroom, depends upon the Song of Solomon.” But in our passage the idea, in general, of Christ as bridegroom is not definitely expressed.[1634] [See Note XLI., p. 184.]
[1620] Vitr.
[1621] Rev_2:5; Rev_2:16, Rev_3:3; Rev_3:11. Cf. also Rev_2:10; Rev_2:22 sq.
[1622] N. de Lyra, C. a Lap., Stern, Aret., Grot., Calov., Vitr., Ew., De Wette, Hengstenb.
[1623] Aret, etc.
[1624] De Wette.
[1625] Hengstenb.
[1626] Grot.: “Jesus Christ, where he sends his Spirit.”
[1627] N. de Lyra, C. a Lap., Grot., Hengstenb., etc.
[1628] Vitr., Calov., Stern, etc.
[1629] Cf. Rev_3:3; Rev_2:5.
[1630] Cf. ch. 19; Mat_25:1 sqq.
[1631] Cf., on both passages, in the preceding verses, the corresponding description of the earthly fellowship of faith with the Lord.
[1632] Hengstenb.; several ancient expositors.
[1633] Ew., De Wette.
[1634] Especially against Eichh., Heinr.
XLI. Rev_3:20. ἰδοὺ ἔστηκα , κ . τ . λ .
Christ and the soul,—of which that mysterious book is expressive. This being granted, we may well say that the vivid depiction of Christ standing at the door is introduced to bring home to the lukewarm and careless church the truth of his constant presence, which she was so deeply forgetting. His knocking was taking place, partly by the utterance of these very rebukes, partly by every interference in justice and mercy.” Trench: “The very language which Christ uses here, the κρούειν ἐπὶ τὴν θύραν , the summons ἀνοίγειν recurs. Nor is the relation between the one passage and the other merely superficial and verbal. The spiritual condition of the bride there is, in fact, precisely similar to that of the Laodicean angel here. Between sleeping and waking, she has been so slow to open the door, that, when at length she does so, the Bridegroom has withdrawn. This exactly corresponds to the lukewarmness of the angel here. Another proof of the connection between them is, that, although there has been no mention of any thing but a knocking here, Christ goes on to say, ‘If any man hear my voice.’ What can this be but an allusion to the words in the canticle, which have just gone before: ‘It is the voice of my beloved that knocketh’?”
The reference, by Bengel, of the δειπνήσω to the communion both in this life and the life to come, may have found, in the distinction between μετʼ αὐτοῦ and μετʼ ἐμοῦ , more than is intended; nevertheless, we can see, in this passage, only the blessed communion with God begun here on earth, and consummated in heaven,—not two communions, but one, at two different stages. Gebhardt (p. 127) finds the thought of the Lord’s Supper suggested. Luthardt’s brief notes refer to Luk_12:36; interpreting the knocking as the impending return of the Lord, the opening of the door, by suggesting the familiar hymn of Paul Gerhardt,—
“Oh, how shall I receive thee?”—
and the supping, by the Lord’s Supper in the kingdom of God (Mat_26:29; Luk_22:29-30).
In connection with the ἐάν τις ἀκούσῃ τῆς φωνῆς , Trench’s remarks are important as to the incompatibility of this passage with any doctrine of irresistible grace; as well as his warning against the Pelagian error, “as though men could open the door of their heart when they would, as though repentance was not itself a gift of the exalted Saviour (Act_5:31). They can only open when Christ knocks, and they would have no desire at all to open unless he knocked.… This is a drawing, not a dragging; a knocking at the door, not a breaking open the heart.” So Gerhard (L. T., ii. 275): “When God, by his word, knocks at the door of our heart, especially by the proclamation of his law, the grace of the Holy Spirit is at the same time present, who wishes to work conversion in our heart; and therefore, in his knocking, he not only stands without, but also works within.”