The promises to those who complete the Christian way go far beyond traditional ideas about posthumous reward: the point is not paradise, but the Throne of glory, which...
The promises to those who complete the Christian way go far beyond traditional ideas about posthumous reward: the point is not paradise, but the Throne of glory, which Jesus is ready to share with those who remain faithful to Him. But walking the way and keeping faithfulness is not so easy, and Jesus' address to the church of Laodicea bears witness to this. Moreover, it turns out that the most terrible trial is not persecution and not deprivation, but the indifference described by the Savior's words, "you are neither cold nor hot."
It would seem that a person who does nothing bad should by that fact already be good to some degree, at least compared with someone who does evil. But it turns out that everything is not so simple. Indeed, what does it mean to be, conventionally speaking, "good like everyone else"? In essence, it actually means being "nothing in particular like everyone else." Of course, from the point of view of the law and even of commonly accepted social morality, being "like everyone else" is good.
It is entirely acceptable, and society and the state normally do not demand more from a person. Well, perhaps except in special, extreme situations when something extraordinary is required for the salvation of that same society and state. But for the Kingdom, "like everyone else" is not enough. And not even because "everyone else" is capable of good things, sometimes rarely even very good things, and, much more often, bad and even very bad things.
Rather, it is because in spiritual terms "like everyone else" in practice means precisely "not at all." In spiritual terms, "somehow" means a conscious choice, even if the one choosing chooses evil. Choice is always a moment of awareness and therefore a moment of truth, although the measure of awareness and of the fullness of truth can vary. But "like everyone else," "not at all," wherever things happen to carry one: this is the absence of choice. An unwillingness to choose. And therefore an unwillingness to become aware.
Even if a person consciously chooses evil, not in the sense of some ideal aspiration toward "pure evil," but in the sense that he understands what he is choosing, he still makes his choice and therefore lives at least somewhat consciously. But if the same person does nothing bad simply because he is "like everyone else," and "everyone else" at the moment is not doing anything especially bad, he chooses nothing, and therefore understands nothing, existing, so to speak, on autopilot. Such automatism and the spiritual path, especially the spiritual path of a Christian, are incompatible. That is why it is better to be cold, if being hot does not work, as long as one does not remain nothing in particular. For being nothing in particular is a direct path to nowhere.
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3:14 To the angel of the church at Laodicea - For these St. Paul had had a great concern, Col 2:1.These things saith the Amen - That is, the True One, the God of truth. The beginning - The Author, Prince, and Ruler. Of the creation of God - Of all creatures; the beginning, or Author, by whom God made them all.
3:15 I know thy works - Thy disposition and behaviour, though thou knowest it not thyself. That thou art neither cold - An utter stranger to the things of God, having no care or thought about them. Nor hot - As boiling water: so ought we to be penetrated and heated by the fire of love. O that thou wert - This wish of our Lord plainly implies that he does not work on us irresistibly, as the fire does on the water which it heats. Cold or hot - Even if thou wert cold, without any thought or profession of religion, there would be more hope of thy recovery.
3:16 So because thou art lukewarm - The effect of lukewarm water is well known. I am about to spue thee out of my mouth - I will utterly cast thee from me; that is, unless thou repent.
3:17 Because thou sayest - Therefore "I counsel thee," etc I am rich - In gifts and grace, as well as worldly goods. And knowest not that thou art - In God's account, wretched and pitiable.
3:18 I counsel thee - who art poor, and blind, and naked.To buy of me - Without money or price. Gold purified in the fire - True, living faith, which is purified in the furnace of affliction. And white raiment - True holiness. And eyesalve - Spiritual illumination; the "unction of the Holy One," whichteacheth all things.
3:19 Whomsoever I love - Even thee, thou poor Laodicean!O how much has his unwearied love to do! I rebuke - For what is past. And chasten - That they may amend for the time to come.
3:20 I stand at the door, and knock - Even at this instant; while he is speaking this word. If any man open - Willingly receive me. I will sup with him - Refreshing him with my graces and gifts, and delighting myself in what I have given. And he with me - In life everlasting.
3:21 I will give him to sit with me on my throne - In unspeakable happiness and glory. Elsewhere, heaven itself is termed the throne of God: but this throne is in heaven.
3:22 He that hath an ear, let him hear, etc - This stands in the three former letters before the promise; in the four latter, after it; clearly dividing the seven into two parts; the first containing three, the last, four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his church; those in the four latter, his divine glory, and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters, excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed, that the overcoming, or victory, (to which alone these peculiar promises are annexed,) is not the ordinary victory obtained by every believer; but a special victory over great and peculiar temptations, by those that are strong in faith.