# Rev 3:20 and the Universal Call to Salvation



## BrianBowman (Oct 9, 2005)

It is well known that the Arminian view of salvation often advances Revelation 3:20:

"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." (ESV)

as a "invitation closer" for the basic salvation message. The "Four Spiritual Laws" is a case in point. However, from the surrounding context in Rev 3, it would appear rather that John is addressing a specific church (Laodicea) concerning it's spiritual lukewarm-ness and object of God's chastening hand (e.g. Rev 3:19 "Those whom I love, I reprove and discipline, so be zealous and repent"). Also, given Hebrews 12:5-11, can we not reasonable adduce that at least most (giving room for "tares") in Laodicea were true, elect children of God? 

Could those with more understanding of Covenant Theology than I please comment on the context and meaning of Revelation 3:20? References to historical scholars would be much appreciated.

[Edited on 10-9-2005 by BrianBowman]


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## ReformedWretch (Oct 9, 2005)

I am not versed enough in CT to answer your posts, but may I ask you a question? Are you seeking to learn with these questions or debate?

Just wondering so I know what context to take your posts in.


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## DTK (Oct 9, 2005)

> It is well known that the Arminian view of salvation often advances Revelation 3:20:
> 
> "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." (ESV)


Perhaps it isn't so well known that Calvinists also advance Revelation 3:20 in a context of Christ's offer to sinners. For example, See Vol. 4 of John Flavel's works, in which one finds eleven sermons on Revelation 3:20. For instance, here is the title of his 7th sermon on Revelation 3:20, "Jesus Christ will not Refuse to come in to the soul of the vilest Sinner when it is made Willing to open to Him."

Blessings,
DTK


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## BrianBowman (Oct 9, 2005)

> _Originally posted by houseparent_
> I am not versed enough in CT to answer your posts, but may I ask you a question? Are you seeking to learn with these questions or debate?
> 
> Just wondering so I know what context to take your posts in.



Adam, my question is one of honest learning. I have heard Rev 3:20 used in "salvation messages" from the time I was 12 or 13 (... although mostly in Baptistic circles).

I have no dobut as to the universal call of the Gospel and that call who come to Him are welcome and will be saved. 

At the same time, if I've heard (and said it) once I've heard it (and said it) a 100 times. "you see my friend [as if speaking to one whom being witnessed to] Jesus Christ waits at the door of your heart, but YOU have to open up and LET Him in". 

In my current understaning this kind of application militates against the Reformed position that the Holy Spirit overwhelms the "pre-conversion" elect to the point of literally rasing them from spiritual death (as in causing them to be Born Again - Ezek 36:26, John 3, 1 Pet 1:3, etc.) at which they will gladly recieve the adoption that Chirst has sovereignly provided for them.

Again, I'll concede that Rev 3:20 has _application_ as a universal offer of salvation, but I'm not yet convinced that this is true meaning of the verse in its Biblical context. Instead, Christ seems to be admonishing a resistant portion of His bride to open her heart to recieve the true riches of His eternal love - especially thinking about this in the context of Israel in Ezekiel 16.

[Edited on 10-9-2005 by BrianBowman]


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## Puritan Sailor (Oct 9, 2005)

I think the passage is a more specific plea to the church than a universal plea. That doesn't mean other texts can't be used for a universal offer (i.e. John 3:16). But Laodicea was backsliding, and John was encougaing them that despite the severe warning Jesus gave to them, He was still ready, willing, and eager to restore fellowship and communion with them if they would repent (very similar in style to OT prophetic calls to repentence). He was essentially at the "door" of their church, offering to restore them to their previous joy and communion with God. This is more a text on the faithfulness of God to His church, than a universal offer. We could apply it to both backslidden churches and Christians today. Christ is ready and willing to recieve them back and still offers himself to them. They have not sinned away all hope.


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## Scott Bushey (Oct 9, 2005)

Brian,
You write:



> Again, I'll concede that Rev 3:20 has _application_ as a universal offer of salvation, but I'm not yet convinced that this is true meaning of the verse in its Biblical context.



My opinion, I use a hammer when I need a hammer and a screw driver when I need a screw driver. Using this passage for a gospel message is like trying to twist a screw with a hammer. It's relevance may be there; it is a tool, however, it is ripped out of context. As pat has said, there are more appropriate verses to utilize. As preachers of the gospel, I would hope Christs people would know the word of God well enough so as not to use it erroneously. 

Christ says:
"Rev 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent."

Chastening is only applied to Christs children.........

Heb 12:6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 
Heb 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 

I do not believe this passage should be used for the unsaved.

[Edited on 10-9-2005 by Scott Bushey]


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## ReformedWretch (Oct 9, 2005)

Thanks Brian!


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## BrianBowman (Oct 9, 2005)

> _Originally posted by Scott Bushey_
> Brian,
> You write:
> 
> ...



This is my take as well. Rightly handling the Holy Scriptures is of paramount importance. Sadly this mandate has been and is neglected is so much of Evangelicalism.

[Edited on 10-9-2005 by BrianBowman]


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## WrittenFromUtopia (Oct 9, 2005)

It is a call on the Church to be in a state of more significant and intimate communion and fellowship with Christ.

You have to presuppose Pelagianism and a pansy 'god' in order to use this effectively as a revivalistic "gospel call."

If God is this weak, then it is no good news to me.

[Edited on 10-9-2005 by WrittenFromUtopia]


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## Poimen (Oct 9, 2005)

What happens if we don't open the door? Does Jesus whimper and whine outside the door? Or does the one who holds the keys of Death and Hades have authority and power to bust down that door and take captive whoever is in side? (And just for clarification I am not a Reconstructionist!) 



My main problem with the common understanding of this verse is that Jesus is pictured as some kind of hand wringer who really wants people to do what He wants but won't force them. I say: read Revelation 2:16 'Repent, or else I will come to you quickly and will fight against them with the sword of My mouth.' Or for that matter the frightening and awesome vision of the son of Man in Revelation 1:18.


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## BrianBowman (Oct 9, 2005)

Daniel!


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## VirginiaHuguenot (Oct 9, 2005)

Various Puritan commentators on Rev. 3.20:

Matthew Poole:



> Rev 3:20. There is a double interpretation of this text, each of them claiming under very valuable interpreters; some making it a declaration of Christ's readiness to come in to souls, and to give them a spiritual fellowship and communion with himself; others interpreting it of Christ's readiness to come to the last judgment, and to take his saints into an eternal joyful fellowship and communion with himself: hence there is a different interpretation of every sentence in the text. I stand at the door; either, in my gospel dispensations, I stand at the door of sinners' hearts; or, I am ready to come to judge the world. And knock, by the inward monitions and impressions of my Spirit, or my ministers more externally; or, I am about to knock, that is, I am ready to have the last trump sounded. If any man hear my voice, and open the door; that is, if any man will hearken to the counsels and exhortations of my ministers, and to the monitions of my Spirit, and not resist my Holy Spirit; or, if any man hath heard my voice, and opened his heart to me. I will come in to him; I will come in by my Spirit, and all the saving influences of my grace; or, I will come to him as a Judge to acquit him. And will sup with him, and he with me; and I will have a communion with him in this life, he shall eat my flesh, and drink my blood; or, I will have an eternal fellowship and communion with him in my glory. The phrase seems rather to favour the first sense; the so frequent mention before of Christ's coming to judgment, and the reward of another life, as arguments to persuade the angels of the churches to their duty, favours the latter sense.



Joseph Alleine, _Guide to Heaven_:



> 7: Accept the Lord Jesus in all His offices as yours. Upon these terms Christ may be had. Sinner, you have undone yourself, and are plunged into the ditch of most deplorable misery, out of which you are never able to escape; but Jesus Christ is able and ready to help you, and He freely tenders Himself to you. Be your sins ever so many, ever so great, or of ever so long continuance, yet you shall be most certainly pardoned and saved, if you do not wretchedly neglect the offer that in the name of God is here made to you. The Lord Jesus calls you to look to Him and be saved. Come unto Him, and He will in no wise cast you out. Yea, He beseeches you to be reconciled. He cries in the streets; He knocks at your door. He invites you to accept Him, and live with Him. If you die, it is because you would not come to Him for life (Isa 45:22; John 6:37; 2 Cor 5:20; Prov 1:20; *Rev 3:20*; John 5:40).



Fisher's Catechism:



> Q. 30.40. What improvement ought both saints and sinners to make of the doctrine of union with Christ?
> 
> A. Saints ought to evidence that Christ is in them, by endeavouring that his image shine forth in their conversation, studying to "walk worthy of the Lord unto all pleasing," Col 1:10; and *Sinners ought to seek after this happy relation to Christ, while he is yet standing at their door and knocking, Rev 3:20*; and while the gates of the city of refuge are not yet closed, Zech 9:12.



Matthew Henry:



> Behold, I stand at the door and knock, etc., Rev 3:20. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ!



Erroll Hulse, _Add to the Church: The Puritan Approach to Persuading Souls_:



> The freedom from all fetters arising from a misunderstanding of the doctrines of grace among the Puritans is seen in their use and application of the Scriptures. Take Rev. 3:20 as an example. This text has been terribly abused by Arminians. Using Holman Hunt's painting of Christ outside a door with no handle on the outside, they portray helpless deity. Reaction is understandable, but we ought not to allow the abuse of a text to lead us to unwarranted conclusions about the meaning God intends by it. The Puritans used Rev. 3:20 in application to the unconverted and freely offered the Gospel using this text as a basis. Flavel preached on each phrase of Rev. 3:20 in great detail. David Clarkson did likewise. Obadiah Sedgwick, of whom it was written that in hot weather he used to unbutton his doublet in the pulpit that his breath might be the longer, also preached on Rev. 3:20. It was breath well spent for he was exceedingly followed as a preacher at Covent Garden, being instrumental in the conversion of many souls. Stephen Charnock held the opening of the door to be conversion.16 The enablement to open the door they took to be effectual calling as Clarkson puts it, 'Christ empowers his word to affect that which he calls for'. Thomas Brooks sees the Laodiceans as the worst of sinners, 'Now, pray tell me, what preparations or qualifications have these Laodiceans to entertain Christ? Surely none; for they were lukewarm, they were 'neither hot nor cold', they were 'wretched and miserable and poor, and blind, and naked', and yet Christ, to shew his free grace and his condescending love, invites the very worst of sinners to open to him, though they were no ways so and so prepared or qualified to entertain him'.17


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## Scott Bushey (Oct 9, 2005)




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## Puritan Sailor (Oct 9, 2005)

> _Originally posted by poimen_
> What happens if we don't open the door? Does Jesus whimper and whine outside the door? Or does the one who holds the keys of Death and Hades have authority and power to bust down that door and take captive whoever is in side? (And just for clarification I am not a Reconstructionist!)
> 
> 
> ...



Certainly we should not interpret this as if Jesus depended upon the choice of Laodicea, especially in light of the warning He gives to them. The picture is not one of weakness but of meekness. He woos us back to Him. Just as he did with His covenant people of old, "Come let us reason together..." He is a loving Savior. He uses both threats and promises, all to reason with us and get us to reconsider our present ways. He speaks to us as reasonable creatures made in His image. Certainly, any power to respond is from the Spirit. But that is a secret work and does not change our responsibility to respond.


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## Romans922 (Oct 9, 2005)

> _Originally posted by Scott Bushey_



Your icon, looks feminine.


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## Rich Barcellos (Oct 9, 2005)

William Hendriksen, More than Conquerors, 78, "Notice that the Lord, as it were, is pressing against the door that it may be opened. ...He not only knocks again and again but He also calls the sinner. ...It is not the person who is inside who takes the initiative. No, the text is in complete harmony with the entire Bible in its teaching concerning sovereign grace. It is the Lord who is standing at, or rather, against, the door-no one has called Him-it is He who is knocking, not once but again and again: it is He who is calling, and this voice of the Lord in the gospel as applied to the heart by the Spirit is the power of God unto salvation. In this way we find that this passage does full justice both to divine, sovereign grace and to human responsibility."

I believe George Whitefield and John Flavel (and I'm sure others) used this verse evangelistically as well. I prefer the ecclesiastical interpretation over the evangelistic one for contextual reasons. Philip Hughes, ...Revelation, 68, says, "Though frequently used in evangelism, this appeal is not addressed to outsiders but to church members. It is an exhortation to the latter to rouse themselves from apathy and lukewarmness and to open their lives unreservedly to Christ so that the pre-eminence may be his alone." Christ is addressing the church.


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## Poimen (Oct 9, 2005)

> _Originally posted by puritansailor_
> 
> 
> > _Originally posted by poimen_
> ...



I agree and, just for the record, the point of my post was not to do away with the biblical picture of Jesus being a friend of sinners. I simply wanted to reject the notion that Jesus, in his meekness, is a push over. But perhaps I should have been brought this out in my point.

[Edited on 10-10-2005 by poimen]


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## Jeremy (Oct 9, 2005)

"My sheep hear my voice, and I know them, and they follow me" John 10:27

"he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out." John 10:2-3

"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." Rev. 3:20

1. All true believers will hear his voice and let Him in.
2. Christ's irresistible grace leads them out by name.
3. There is no whimpering or breaking down of doors, he simply says "Follow me." and we obey like little children.

-J





[Edited on 10-10-2005 by Jeremy]


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