Revelation 3:8

Revelation 3:8. The contents of the Epistle begin in the usual manner, and then proceed, the first sentence being parenthetical, Behold, I have given before thee an open door, and no one can shut it. The translation of the original thus offered cannot be said to be idiomatic; but, when the inspired author has employed unidiomatic Greek for the purpose of giving expression to a particular thought which appeared to him important, it seems to be the duty of a translator to follow his example, and to endeavour as best he may to find utterance for the same thought in his own language. This is the case here. There can be no doubt that the verb ‘to give' is a very important one in the writings of St. John, and not least so in these seven Epistles, in every one of which it has a place. In the words before us it is not used through any imperfect knowledge of the Greek tongue. It is deliberately chosen to bring out the fact that every advantage we possess, every privilege we enjoy, every victory we gain, is the gift of Him in whom we live. The Lord does not merely do certain things for His people: in the doing of them He bestows His ‘gifts.' Nay, not only so, His giving is part of a chain that binds together the lowest and the highest in His kingdom. The Father gives the Son; the Son gives Himself: in giving Himself, the Son gives us all things: whatever we receive is part of one line of giving. There is difficulty in determining the meaning of the ‘opened door.' We may at once set aside the idea that it is a door of access to the understanding of Scripture. Is it then, as generally viewed, a door of opportunity for carrying on the mission work of the Church, mission work which is then thought by some to have reference to the Gentiles, by others to the Jews? This idea is no doubt taken from such texts as 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; but the supposed analogy loses its force when we observe that no instance of it can be quoted from the writings of St. John. On the other hand, there can be no hesitation as to the meaning of the word ‘door' in chap. Revelation 4:1, or in John 10:7; John 10:9. In these passages the ‘door' is something that leads the persons before whom it is opened into the happiness referred to in the context. Still further, it is unfavourable to the idea of missionary work here (1) That the thought of converting the world by the instrumentality of the Church is foreign to the Apocalypse; (2) That missionary results achieved in this world cannot be described in the language of Revelation 3:9. Jews and heathens, when converted, neither worship before the Church nor pay such homage to her as is there implied; they worship before Christ; He is the object of their homage; (3) That the Church is conceived of here in her royal as well as in her priestly capacity. This appears from mention of the ‘crown' in Revelation 3:11, and from the fact that the verb translated ‘worship' suggests the thought of homage to royalty; (4) Add what is said on the clause ‘and he shall in no wise go any more out' in Revelation 3:12; (5) Lastly, notice the peculiar construction of the sentence, where the thrice, or rather the twice repeated ‘behold' (for the third behold is merely the taking up again of the second, as ‘knowing' in John 13:3 is the taking up again of the same word in Revelation 3:1) leads to the inference that Revelation 3:9 is simply a second picture, or fuller explanation of Revelation 3:8. But Revelation 3:9 certainly does not express any conversion of the Jews: and neither, therefore, is Revelation 3:8 the expression of means taken for the conversion of either them or the Gentiles.

The ‘opened door,' then, is no other than that by which the faithful enter into the enjoyment of the heavenly glory, as well as that by which those spoken of in Revelation 3:9 enter, so far at least as to see them, in order to pay them homage while they sit upon their throne. This door no one shall shut, that is, no one shall be able to prevent believers from entering on their reward. Their enemies may frown upon them, persecute them as they persecuted their Lord, but it will be in vain. The world shall be compelled to own them as it was compelled to own Him in part even here, and fully, however much to its shame, hereafter (comp. chap. Revelation 1:7). The following words present in three particulars the ‘works' referred to in the first clause of the verse. (1) Thou hast a little power. The church at Philadelphia had not altogether failed. (2) Didst keep my word, that is, my word for utterance (comp. John 17:6; John 17:8). She had preserved the Word of the Lord as a precious heritage. (3) Didst not deny my name. She had stood firm when tempted to deny her Lord, openly confessing Him.