WHO IS ABLE TO HEAR WHAT GOD “HOLY SPIRIT” SAYS?👑

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Rev 3:6  He who is able to hear, let him listen to and heed what the [Holy] Spirit says to the assemblies (churches).  

He that hath an ear. As in the others of the last four epistles, and unlike the first three, this exhortation follows the promise to the victor. No satisfactory explanation of the change of arrangement seems to have been given by any commentater. 

The order in the four last epistles seems best. The exhortation forms a fitting conclusion to each, as in the synoptic Gospels to parables;

(see notes on Rev 2:7, and comp. Rev 13:9).

Rev 2:7 "Are your ears awake? Listen. Listen to the Wind Words, the Spirit blowing through the churches. I'm about to call each conqueror to dinner. I'm spreading a banquet of Tree-of-Life fruit, a supper plucked from God's orchard."

He that hath an ear, let him hear. These solemn conclusions of these epistles remind us of the conclusion of many of Christ’s parables. It is very noteworthy that, although the epistle is addressed in each case to a Church in the person of its angel, yet the concluding exhortation and promise are always addressed to the individual Christian. 

Each must hear for himself. His Church may perish, yet, if he overcomes, he shall live. His Church may be crowned with eternal life, yet, if he is overcome, he will lose the reward. What the Spirit saith to the Churches; not "what he saith to this Church." The contents of each epistle are for all; for each individual Christian and for the Church at large, as well as for the particular Church addressed in the epistle.

 The epistle in each case is not from John, who is only the instrument, but from JESUS the Son of God and from the Spirit of God (Rev 1:4). 

In the first three epistles the exhortation to hearken precedes the promise to the victor; in the four last it follows the promise, and closes the epistle. Is this change of arrangement accidental or deliberate? There should be a full stop at "Churches." In the Authorized Version it looks as if "what the Spirit saith" were confined to the promise in the second half of the verse. This error was avoided by Tyndale and Cranmer. It comes from the Genevan and the Rhemish Versions. The verb to "overcome" or "conquer’’ (νικᾷν) is strongly characteristic of St. John.

 It occurs seven times in the Gospel and the First Epistle, and sixteen times in the Revelation; elsewhere only in Luke 11:22; Romans 3:4 (quotation from Psalms 51:6) and Romans 12:21; comp. especially 21:7, where, as in these epistles, it is not stated what is to be overcome. We might render, "to the victor," or "to the conqueror." The expression, "tree of life," of course comes from Genesis; we have it again in Rev 22:2, Rev 22:14. It means the tree which gives life. So also "the water of life" (Rev 21:6) and "the bread of life" (Joh 6:35). In all these cases "life" is ζώη, the vital principle which man shares with God, not βίος, the life which he shares with his fellow men. The latter word occurs less than a dozen times in the New Testament; the former, which sums up the New Testament, occurs more than a hundred times. The Paradise of God. The word "Paradise" occurs only thrice in the New Testament (Luke 23:1-56. 43; 2Corinthians12:4). It is of Persian origin, and signified a park or pleasure ground. In the New Testament it seems to mean the resting place of departed saints. There is strong evidence (B, versions, Cyprian, Origen) in favour of reading, "the Paradise of my God" (see notes on Rev 3:2, Rev 3:12). 

In considering this passage, Genesis 3:22 should be carefully compared with John 6:51. "For him who conquers" the curse which barred Adam from the tree of life will be revoked by Christ.