What the Bible says about
Knock at the Door
(From Forerunner Commentary)
Song of Solomon 5:2-8
This second dream sequence is more tragic. Again, the Shulamite sleeps, but she is still somewhat aware of her surroundings (verse 2). The Beloved knocks on the door and beckons her to let him in. She, however, complains that she has just bathed and undressed for bed (see Revelation 3:17), and she does not want to dirty herself again (verse 3). When she sees him trying to open the door himself, though it is locked from inside (verse 4), she relents and gets out of bed (verse 5). When she finally unbolts and opens the door, the Beloved is gone (verse 6)! Due to her lethargy and unwillingness, he had turned away in disappointment to feed his flock (see Song 6:2).
Distraught, she belatedly rushes out to find him. She calls his name, but he does not hear or respond. Again, she encounters the policemen, but instead of helping her in her search, they beat her, wound her, and take her veil (verse 7). Forlorn, the Shulamite pleads with the other young women to tell her Beloved, if they find him first, to return to her and heal her lovesickness (verse 8).
What an incredible prophecy of the church of God today! Part of the church awakened slowly, with little strength and resolve. Though Christ knocks at the door, they have made excuses for refusing to invite Him in (see Revelation 3:20). Our Savior struggles to force the door, but it must be opened from inside. Disappointed, He must turn away and sustain those who have already responded.
Even in the last hour, however, a chance to repent still remains, but the return to God will be frightening and painful. This evil world will attack with bloodthirsty cruelty any weakness it sees. Rent, spent, and defiled, these Christians who must endure the Tribulation—and possibly martyrdom—can rekindle their love for Christ. But, oh, at what a price!
Let this be a warning! The time for our Lord and Savior's return is close, and we cannot afford to ignore the knock at the door! We must cast off the comfortable, clean and secure bedclothes of our cozy lifestyles and gird ourselves to "seek the LORD while He may be found" (Isaiah 55:6)!
Richard T. Ritenbaugh
Prophecy in Song
Ask means requesting something of another, often a superior. Seek means to endeavor to find a thing, to try to gain it, to strive after it with earnestness and zeal. Knock is a request for admission when the way is closed.
Jesus is telling us here that, when we are searching for an answer or a solution to a problem, we should actively expend effort to resolve the difficulty. He presents three different forms of seeking things, and each pictures different intensities of effort:
- Asking for what is wanted. This often requires humility.
- Seeking diligently for it. Sincerity and drive are key here.
- Knocking on doors to gain entrance. This means being persistent, persevering and occasionally ingenious.
This process signifies that if we want answers, we must seek them with earnestness, diligence, and perseverance, or put another way, that we seek them with a proper attitude of humility, sincerity, and persistence. It also implies that we ask for things that are consistent with God's will to give us. Such things would be those He has promised to give, that are good for us, and that bring honor and glory to Him.
John O. Reid (1930-2016)
Ask, Seek, Knock
The sleeping friend had to be awakened and pestered into lending the bread, but God does not sleep and is never disturbed when we approach Him. We do not have to force Him into giving because He never gives reluctantly; giving is a major part of His nature. Although God is generous, we should pray perseveringly as David did, not being afraid to ask repeatedly according to His will (Psalm 86:1-7, 15-17).
The intensity God desires in our prayers is emphasized by the admonishment to "ask, seek, knock." All asking is not considered seeking, but only patient and persistent asking. All seeking is not considered looking in the right place, but only seeking the truth. All knocking is not considered attention getting, but only energetic and persistent knocking. The threefold admonition is in itself an admonition to ask diligently, repeatedly, and long-sufferingly. By this parable Christ exhorts us to be patient, persevering, and persistent in prayer. If the persistent friend who sought the bread for his visiting friend was not discouraged by a negative response but continued to ask earnestly, how much more diligent should we be in beseeching God who willingly and abundantly gives (Matthew 6:30-33)? God does not answer our diligent prayers to be rid of us but because He loves us (Psalm 103:13; Isaiah 49:15).
Martin G. Collins
Parable of the Persistent Friend
This context actually begins back in verse 5 with a story about a man going to another person's house, knocking, knocking, and knocking on the door, but the man asleep inside does not want to get out of bed. We often think that the lesson we are to glean from this is to be persistent with God. However, that is not the lesson in this particular story.
The lesson is the contrast between the churlish man, who had to be forced out of bed to give his friend some help, and God, who readily gives the anointing of His Holy Spirit. A person does not have to beg God to receive His Holy Spirit from Him! He wants to give that to us! It is the one thing that He wants above all other things to give to us, and we do not have to beg Him for it.
Jesus is not saying that we should not be persistent when going before God. Certainly, we should be courteously persistent, but that is not the lesson here (it is, however, the lesson in Luke 18:1-8). Luke 11 teaches that one need not beg God for His Holy Spirit. He will give it to us generously, all that we need, to get us through every single day. He will anoint us with it!
We need to ask Him for it, because it is what will make the day worthwhile. It will smooth out all the irritations and aggravations—the metaphorical flies that buzz around our head every day. Each of them may be capable of leading us to commit spiritual suicide—should a sin grow into something more dangerous.
John W. Ritenbaugh
Psalm 23 (Part Three)
What is this open door? The conventional interpretation among those who have come out of the Worldwide Church of God is that Christ has given the Philadelphians an open door to preach the gospel, an idea that is not without merit. In three of Paul's epistles, he uses an open door as a metaphor for an opportunity to preach (I Corinthians 16:9; II Corinthians 2:12; Colossians 4:3). But this metaphor has no connection at all to Christ's quotation of Isaiah 22:22. Moreover, the fruit of this interpretation has been exclusivity, comparing ourselves among ourselves, division, competition, and a pitiful supply of love—works of the flesh rather than fruit of the Spirit. This occurs largely because people keep pushing God and all He is doing out of the picture and focusing on the works of men.
When we understand Christ's reference to Eliakim, that He is now fulfilling that role, we can understand the open door without having to force anything. Consider the access He grants, saying in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” Through Christ's blood, we have access to the Almighty, the Most High God.
After the seven letters, in Revelation 4:1, John is shown an open door in heaven. To see what is behind the open door, we must read and meditate on the rest of the chapter. It is profound, describing where we approach in spirit when we pray. Far from suggesting that the Philadelphians are going to heaven, the chapter reiterates the fact of their access to the One in heaven. Through Christ, we have entrance into the Holy of Holies, the dwelling place of the Great God, which we may enter with boldness (Hebrews 10:19).
Notice what Jesus says in Luke 11:9-10, 13:
So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. . . . If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!
If we knock and keep knocking (as the Greek indicates), God opens the door. The Philadelphians have had to knock because they have only a little strength, and they know it. But they also know that the only way to endure courageously (Revelation 3:10) is to seek the strength of God. Thus, the One they seek responds, giving more of His Spirit. The Holy Spirit is the means by which the Father and the Son dwell within the adopted sons of God. By giving the Spirit, He gives more of Himself. No one can shut that open door, though we can certainly ignore it and “neglect so great a salvation” (Hebrews 2:3).
The letter to Philadelphia is not about the mighty works of powerful men. It begins with the tremendous help available to those who are weak, but who keep God's Word, who do not deny His name, and who persevere in faith. Because they consistently knock, Christ reminds them of His pivotal position as second-in-command to the Absolute Deity and that through Him as Steward, they have access to the throne of God.
The Philadelphians' strength is small, but God's is without limit. They are not those who seek after earthly glory, like Shebna, but they are faithful in their responsibilities to the Most High God, like Eliakim—and like Jesus Christ.
David C. Grabbe
The 'Open Door' of Philadelphia
Do we really want fellowship with God? Our frequent contact with God, or lack of it, is an easy, concrete measurement for both God and ourselves to know the true answer.
A Laodicean's central characteristic is an aversion to God's presence. He does not gladly throw open the doors to let Christ in. Instead, he wants his privacy to pursue his own interests, unimpeded by the constraints God's presence would impose.
Striving to pray always throws open the door of our minds to God, and just as Luke 21:36 indicates, by vigilant watching we can spot our Laodicean tendencies, overcome them, and avoid tribulation. Commentator Albert Barnes makes some interesting points on Revelation 3:20:
The act of knocking implies two things:
(a) that we desire admittance; and
(b) that we recognise the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that he desires to be admitted to our friendship; and that he recognises our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away—perhaps to return and knock again, perhaps never to come back.
Striving to pray always is our conscious choice to let God in. Psalm 4:4 (Contemporary English Version,CEV) emphasizes the seriousness of examining ourselves: "But each of you had better tremble and turn from your sins. Silently search your heart as you lie in bed."
Every night, at the end of another busy day, provides us—and God—an opportunity to evaluate the true intent of our hearts. We can ask ourselves: How much and how often did we acknowledge God throughout our day? How much did we talk to Him and fellowship with Him today? Where did we miss opportunities to do it? Why?
Perhaps the biggest question to ask is this: When did we hear the "still small voice" today and hide from God's presence? Our daily answers to these self-examination questions and our practical responses could in a large measure determine where we spend both the Tribulation and eternity (Luke 21:36).
Praying Always (Part Five)
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