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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 3:14–22. His four-level outline is real structure in the source text, so it is rendered as structure.
We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before,
I.The inscription, to whom, and from whom.
1.To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb.
2.From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faithful and true witness, the beginning of the creation of God.
(1.)The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen.
(2.)The faithful and true witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors.
(3.)The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in Rev 1:5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself.
II.The subject-matter, in which observe,
1.The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, Rev 3:15. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions? If God be God, follow him; if Baal (be God), follow him. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.
2.A severe punishment threatened: I will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.
3.We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, etc., Rev 3:17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them.
(1.)The high thoughts they had of themselves: Thou sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls.
(2.)The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For,
[1.]They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt.
[2.]They were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually.
[3.]They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.
4.We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: I counsel thee to buy of me, etc., Rev 3:18. Observe,
(1.)Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs.
(2.)The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ.
(3.)Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here, [1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. First, Where they might have them - from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, without money and without price, Isa 55:1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. "Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure." [2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them - his own imputed righteousness for justification and the garments of holiness and sanctification. [3.] They were blind; and he counsels them to buy of him eye-salve, that they might see, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual.
5.Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, Rev 3:19, Rev 3:20. He tells them,
(1.)It was given them in true and tender affection: "Whom I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin." Sinners ought to take the rebukes of God's word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy.
(2.)If they would comply with his admonitions, he was ready to make them good to their souls: 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!
III.We now come to the conclusion of this epistle; and here we have as before,
1.The promise made to the overcoming believer. It is here implied,
(1.)That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare.
(2.)That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne, Rev 3:21. Here it is intimated,
[1.]That Christ himself had met with his temptations and conflicts.
[2.]That he overcame them all, and was more than a conqueror.
[3.]That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then pignus reposcere - he demands the pledge, to appear in his divine glory equal to the Father.
[4.]That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head.
2.All is closed up with the general demand of attention (Rev 3:22), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? Pe1 4:17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Moreover, the seventh association of the Church declares that they are rich men placed in positions of dignity, but believing that they are rich, among whom indeed the Scriptures are discussed in their bedchamber, while the faithful are outside; and they are understood by none, although they boast themselves, and say that they know all things,-endowed with the confidence of learning, but ceasing from its labour. And thus He says:-
"That they are neither cold nor hot." That is, neither unbelieving nor believing, for they are all things to all men. And because he who is neither cold nor hot, but lukewarm, gives nausea, He says:-
"I will vomit thee out of My mouth." Although nausea is hateful, still it hurts no one; so also is it with men of this kind when they have been cast forth. But because there is time of repentance, He says:-
"I persuade thee to buy of Me gold tried in the fire." That is, that in whatever manner you can, you should suffer for the Lord's name tribulations and passions.
"And anoint thine eyes with eye-salve." That what you gladly know by the Scripture, you should strive also to do the work of the same. And because, if in these ways men return out of great destruction to great repentance, they are not only useful to themselves, but they are able also to be of advantage to many, He promised them no small reward,-to sit, namely, on the throne of judgment.
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Summary
Revelation 3:22 serves as the concluding and overarching admonition to the seven churches in Asia Minor, and by extension, to all believers throughout history. This powerful declaration calls for profound spiritual attentiveness and receptivity to the divine messages conveyed by the Holy Spirit. It underscores that understanding God's truth requires more than mere physical hearing; it demands a heart prepared to discern, comprehend, and obediently respond to the Spirit's ongoing communication to the universal body of Christ.
Context
Literary Context
This verse marks the eighth and final repetition of this crucial admonition, appearing at the close of each of the seven letters dictated by Jesus Christ to the churches in Revelation chapters 2 and 3. Specifically, it concludes the letter to the church in Laodicea, which is characterized by its spiritual lukewarmness and self-sufficiency (Revelation 3:14-21). The recurring nature of this phrase across all seven letters emphasizes its universal importance, transcending the specific challenges of each individual congregation and serving as a timeless call to spiritual vigilance for the entire church. It functions as a divine seal, urging serious consideration of the preceding commendations, rebukes, and promises.
Historical & Cultural Context
The seven churches were real congregations located in significant cities of the Roman province of Asia Minor during the late 1st century AD. These communities faced various pressures, including Roman imperial cult worship, paganism, economic challenges, and internal spiritual complacency or compromise. John, the author, was exiled on the island of Patmos (Revelation 1:9) when he received these visions. The phrase "he who has an ear, let him hear" was a common idiom in ancient Jewish and Greco-Roman contexts, often used by prophets and teachers to call for special attention to profound or challenging truths. Jesus himself frequently employed this idiom in the Gospels, signaling a need for spiritual discernment beyond superficial understanding (Matthew 13:9).
Key Themes
Revelation 3:22 encapsulates several major themes woven throughout the letters to the churches and the broader book of Revelation. Firstly, it highlights the theme of spiritual discernment, emphasizing that God's truth requires an inner receptivity, not just physical hearing. Secondly, it underscores the divine authority of the Holy Spirit as the primary agent of God's communication to His people, illuminating truth and guiding believers (John 16:13). Thirdly, the phrase "unto the churches" (plural) reinforces the universal applicability of Christ's messages, transcending time and geography to address every congregation and individual believer. Finally, it implicitly calls for repentance and obedience, as true hearing inevitably leads to a transformed life and a commitment to overcome spiritual apathy or compromise (Revelation 2:7).
Exposition and Analysis
Key Word Analysis
While referring to the physical organ of hearing (G3775), in this context, "ear" signifies spiritual capacity or receptivity. It implies a readiness of heart and mind to perceive and comprehend divine truth, distinguishing between mere auditory perception and genuine spiritual understanding.
This primary verb (G191) means to hear in various senses, but here it extends beyond simple listening to encompass understanding, heeding, and obeying. It denotes a call to active and intentional reception of God's word, leading to a transformative response.
This term (G4151) refers to the Holy Spirit, the third person of the Trinity. It signifies the divine source and author of the messages conveyed to the churches. The Spirit is the one who inspires, illuminates, and applies God's truth to the hearts and minds of believers.
Verse Breakdown
"He that hath an ear"
This opening clause is an invitation and a challenge. It does not refer to physical ears (which all people possess) but to a spiritual capacity or willingness to hear. It implies a state of spiritual readiness, openness, and discernment, distinguishing those who are merely present from those who are truly attentive to God's voice.
"let him hear"
This is an imperative, a direct command. It calls for active engagement and deep comprehension, not passive listening. To "hear" in this biblical sense means to understand, to take to heart, and to obey. It's an urgent summons to internalize the message and allow it to shape one's life.
"what the Spirit saith"
This phrase identifies the divine authority and source of the message. The words are not merely human pronouncements but are divinely inspired and communicated by the Holy Spirit. This highlights the profound significance and infallibility of the messages delivered to the churches, establishing their eternal relevance and binding nature.
"unto the churches"
The plural "churches" indicates that while each letter was addressed to a specific local congregation, the message, particularly this concluding admonition, is intended for the entire body of Christ throughout all generations and geographical locations. It underscores the universal applicability and timeless relevance of the Spirit's words for every believer and every assembly.
Literary Devices
The verse employs several significant literary devices. Idiom is prominent in the phrase "He that hath an ear, let him hear," a common biblical expression used by Jesus and the prophets to signify the need for spiritual discernment beyond mere auditory perception. This phrase functions as a call to attention or an admonition, urging the audience to pay close heed to a profound truth. The device of Repetition is central to its impact, as this exact phrase appears eight times across Revelation chapters 2 and 3, emphasizing the critical importance and universal applicability of the Spirit's messages. Furthermore, the Personification of the Spirit "speaking" highlights the active and ongoing communication of the Holy Spirit with believers, underscoring the divine origin and living nature of the revelation.
Theological and Thematic Connections
Revelation 3:22 stands as a timeless theological anchor, asserting the ongoing, active voice of the Holy Spirit to the church. It underscores that divine revelation is not a closed book but a living word, continually being applied and illuminated by the Spirit to the hearts of believers. The call to "hear" is fundamentally a call to spiritual responsiveness and obedience, recognizing that true faith is demonstrated not merely by intellectual assent but by a transformed life shaped by God's truth. This verse thus connects the individual believer's spiritual journey to the collective health and mission of the church, reminding us that the Spirit's messages are for the purification, strengthening, and guidance of the entire body of Christ.
Reflection and Application
Revelation 3:22 serves as a profound and perennial challenge for every believer and every church today. It compels us to move beyond superficial engagement with God's Word and to cultivate a posture of deep spiritual attentiveness. In a world saturated with noise and distractions, the call to "hear what the Spirit saith" urges us to intentionally create space for God's voice, whether through diligent study of Scripture, quiet contemplation, or discerning the promptings of the Holy Spirit in our daily lives. This verse is a mirror, inviting us to honestly assess our spiritual receptivity: Are we truly listening, or are we merely hearing? Are we open to conviction, correction, and guidance, even when it challenges our comfort zones, much like the lukewarm church of Laodicea was challenged (Revelation 3:19)? Ultimately, true hearing leads to transformative obedience, enabling us to walk in greater alignment with God's will and to participate more fully in His redemptive purposes in the world.
Questions for Reflection
FAQ
Why is this phrase repeated so often in Revelation?
The repetition of "He that hath an ear, let him hear what the Spirit saith unto the churches" eight times throughout Revelation chapters 2 and 3 serves several crucial purposes. Firstly, it underscores the critical importance and urgency of the messages being delivered. Each letter contains vital commendations, rebukes, and promises, and this repeated phrase acts as a divine exclamation mark, demanding serious attention. Secondly, it emphasizes the universal applicability of these messages. While each letter was addressed to a specific local church, the concluding phrase "unto the churches" (plural) signifies that the warnings and exhortations are not confined to ancient congregations but are timeless principles for the entire body of Christ across all generations. Finally, it highlights the divine authority of the messages, confirming that they originate from the Holy Spirit, thus demanding spiritual discernment and obedience from all who claim to follow Christ.
Does "the Spirit" in this verse refer to the Holy Spirit?
Yes, "the Spirit" (Greek: pneûma) in Revelation 3:22 unequivocally refers to the Holy Spirit, the third person of the Trinity. Throughout the New Testament, the Holy Spirit is consistently portrayed as the divine agent of revelation and communication. He is the one who inspires the prophets (2 Peter 1:21), illuminates the truth of God's Word (John 14:26), and guides believers into all understanding (John 16:13). In Revelation, the Spirit plays a central role in conveying God's prophetic word to John (Revelation 1:10) and, through him, to the churches. Therefore, "what the Spirit saith" indicates that these are not merely human words but divinely authoritative pronouncements from God Himself.
Christ-Centered Fulfillment
Revelation 3:22, while explicitly mentioning "the Spirit," finds its ultimate fulfillment and meaning in Jesus Christ, the Head of the Church and the source of all divine revelation. The messages delivered to the churches, though spoken by the Spirit, originate from Christ Himself, who is presented as the one "who holds the seven stars" and "walks among the seven golden lampstands" (Revelation 2:1). The Holy Spirit's primary mission is to glorify Christ and to make His truth known (John 16:14). Therefore, to "hear what the Spirit saith" is fundamentally to hear what Christ is saying to His church, calling His people to deeper intimacy, purity, and faithfulness to Him. The Spirit's voice continually directs believers back to Christ's finished work on the cross (John 19:30) and His ongoing reign as King of kings and Lord of lords (Revelation 19:16). True spiritual hearing leads to a life transformed by Christ, empowered by the Spirit, and lived in anticipation of His glorious return (Revelation 22:20).