Biblical Illustrator Sardis. Among all the messages to the Churches there is no other which is appalling like this to the Church of Sardis. The condemnation and the denunciation are emphatic; the details, however, are obscure, and as we meditate on what is said, it strikes us that this obscurity is due to intentional reserve. This appears, first, in the title given to Christ: "These things saith He that hath the seven Spirits of God, and the seven stars." Here we are bidden think, not of the historic Christ, but of the inhabiter of eternity. It is as if, instead of coming forth to reveal Himself, Christ were withdrawing into the recesses of Deity; He seems to be receding from our approaches, not advancing to kindle His people's adoration and reward their love. The same reserve appears in the description of the Church's sinfulness: "I know thy works, that thou hast a name," etc. That is all, but it is such an all as produces an impression of utter condemnation. The call to repentance, too, lacks something which we are accustomed to find in God's appeals to His people: "Become watchful, and stablish the things," etc. There is no hint that what has perished may be restored. More than once I have seen a tree laden with fruit, its broad green leaves betokening vigorous life, while a formless lump in the stock revealed that once the tree was so cankered that it was not expected to recover; and I have read a parable of the revival of dead graces in man's life. No such alleviating hint is dropped concerning Sardis. The time has not come for it; the need of the hour is for warning, only warning. There is a shortness in the threat: "If therefore thou shalt not watch," etc. The Lord does not condescend to say more than is needed. The Church of Sardis knows, after what has been declared, that this coming can only be for judgment, and is left to meditate on the nearness and suddenness of the doom. Even in the acknowledgment that there are faithful persons in Sardis, "a few names which did not defile their garments," and the promise made to "him that overcometh," the reserve is maintained. So deep is the sin of the Church that it is blessedness only to have been free from it. So dire is the doom that, for them who have escaped it, to have their names not blotted out of the book of life is enough. The Lord will confess their names in heaven, because it is a wonder to find souls from Sardis there. How may we apprehend the condition of Sardis? Perhaps we say, Sardis was a worldly Church; and this is undoubtedly true. "She that giveth herself to pleasure is dead while she liveth." Addictedness to things that "perish with the using" is both the sign of a languid inner life, and certain destruction of the little life which remains. Or we may say that Sardis was an impure Church. Discipline was unknown in it; even the pretence of discipline must have been wanting, when of only a few could it be said that "they did not defile their garments." But there is one touch in the description which is full of significance. "I have not found any of thy works perfect [that is, finished] before My God." The image suggested is that of a fickle Church, rushing from one thing to another, beginning works and growing weary, taking up and dropping down, impossible to be relied on by God or man. Fickleness is a very common fault; therefore the Lord's words to Sardis need to be dwelt on. There is no graver symptom of our time than its prevailing restlessness. So many men and women follow the ever-changing fashion — in dress, or books, or household decoration, or art, in science, in philosophy, in philanthrophy, in scepticism, or in faith. Theirs is not the versatility of a catholic temper, but of a shallow soul; such persons proclaim that they have no taste, that is, no original perceptions, no standard of excellence. There is the same instability among the Churches; the popular religious catch-words are for ever changing. Yesterday the parrot-cry was "Orthodoxy"; to-day it is "Liberality, freedom of thought." There is to them no "word of the Lord"; they have no profound sense of duty, no consecrating purpose, nothing about which they can say, "This one thing I do; this is what I believe with all my heart; of this I am sure; to this I cleave, I can no other, God help me." And if fickleness be thus the sign and symptom that underneath all shews of religious activity there is death, so fickleness works death. The notion such people have that their great need is some new thing, a new impulse, a new call, is part of their soul-sickness. Their real want is the heart to stick to what they are about. Nearly the whole discipline of piety is in the fact that persistency brings lessons which we can learn in no other way. If we try to perfect what we are doing, we learn our defects and how to supply them; we learn what we can do and how to do it; we strengthen the sense of duty, and catch the meaning of hardness; sources of comfort will open to us when" sore weary with our work well done"; God Himself comes to teach us, and lead us, and be our God. In Sardis, as in Laodicea, there is a special word of comfort to the faithful, because they have found fidelity so hard. "Thou hast a few names in Sardis," etc. The promise is itself an implied charge against the many; they are defiled as well as heartless. So it must ever be; the pollutions of the world, the flesh, and the devil are sure to overtake those who are not steadfast in their piety. All the more impressive is Christ's assurance that He has not overlooked the few. He who has the seven Spirits is quick to discern fidelity in unlikely places; He watches to discern and to acknowledge them. Fidelity is acknowledged by Christ as of eternal virtue, however it may reveal itself; and the company of those who overcome is one company, whether the victory have been won on a conspicuous or an ignoble field. It seems so reserved an utterance: "I will not blot out his name"; but the book in which the name is written is "the book of life." It is no small honour which is conferred on the clean souls in Sardis when they are declared "worthy" to walk with Christ in white. There is a touch of exquisite consideration, of appreciation of what their life had been, in the promise with which the message ends: "He that overcometh shall thus be arrayed in white garments." Heaven shall be to them the consummation of what they had worked for and striven after on earth.(A. Mackennal, D. D.) II. DECAYING GRACES; OR, BAD WHICH MAY BECOME WORSE. "The decay was not as yet thorough in the Church at Sardis; there was still a chance of regaining the lost time, and living by Christ. But unless the Church became vigilant, and took the needful measures, the decay would eventually become complete." The graces of the Spirit are granted only to certain conditions, and they are removed when these essentials depart from us. Incompleteness is decay. "I have found no works of thine fulfilled before my God." Their acts of charity and faith had been marred; they were introductions without any succeeding chapters, indeed, but a series of failures. And may not the words imply that one grace cannot live without the other, that they are mutually dependent, that if one be absent, or be wilfully left out, the others will languish and perhaps die? In grace as in nature the balance of life must be preserved. So in grace, every virtue sustains some other, and they rise and fall together. III. THE SURPRISES OF JUDGMENT: THE GRACIOUS OR THE JUST ONE. "I will come as a thief," Christ threatens, by which I understand that in reference to His judgment He thus describes its stealthiness. And with the unexpected nature of this visitation, is there not also combined the idea of its being unwelcome? IV. THE TRUE CITIZEN OF THE WORLD IS A NATIVE OF HEAVEN. The true question which we should ask ourselves and each other is not, Are you prepared to die? but, Are you fit to live? Hence, Baine concentrates the meaning of the passage into the phrase, "Singular piety in degenerate times is dear to God." (J. J. Ellis.) I. THE FORM OF ADDRESS. Sardis was a city of considerable eminence, nearly equidistant from Smyrna and Thyatira. It was formerly the capital of the kingdom of Lydia, and is celebrated in profane history as the residence of Croesus, proverbial for his great riches, which were seized by Cyrus in aid of his expedition against Babylon. In the usual course of all these cities, it fell, first into the hands of the Persians, then of the Macedonians, and then of the Roman empire. A village only now remains, near which are some ruins of the ancient city. The character in which Christ appears to this Church is taken partly from the dedication in the 4th verse, and partly from the vision in Revelation 1:16. This is proof that the whole book, from the commencement, is supposed to be sent with the addresses to the Churches. II. THE REBUKE. Hero is no commendation to the Church generally. It is given afterwards, as an exception to a few. This Church had formerly been in a flourishing state. It was composed, at first, of simple-hearted and pious believers. There was life in their ministry, life in their ordinances, life in their social meetings, life in their retirements, and life in their souls. This state of things, however, did not long continue. There was a gradual and imperceptible falling away from the grace of the gospel. The Spirit's influences were less desired, and consequently less enjoyed. Zeal was not deficient, nor even fortitude to brave persecution for the sake of their religion. Their works were considerable, and, in some respects, worthy of imitation by those who are actuated by better principles. These are observed by the Saviour, but as serving only to sustain a profession of the vitality of which they were destitute. "I know thy works, that thou hast a name," etc. This is displeasing to Christ, because of its gross inconsistency, because of the false aspect which it gives to His kingdom before the world, and because of the dishonour which it casts upon the office of the Spirit of God. A further complaint preferred against this Church is, "I have not found thy works perfect before God." The literal meaning is finished, or complete. Their works were imperfect in the principles from which they emanated, and in the ends to which they were directed. They were forms without life, professions without fruit. Another feature of their declension is indirectly asserted in these words, "Thou hast a few names, even in Sardis, which have not defiled their garments." This sentence to a Church, which probably boasted most of the Christian name, and aspired most to ecclesiastical distinction, was peculiarly humiliating. Where the life of godliness fails, it were vain to look for its fruits. The name of Christianity presents a feeble barrier to the corruptions of our fallen nature. What safeguard is there in nominal Christianity against moral defilement? III. THE ADMONITIONS. The Saviour exhorts the offenders at Sardis first of all to watchfulness. "Be watchful." Let them reflect upon their condition, rouse themselves to vigilant inquiry. They are exhorted "to strengthen the things which remain, that are ready to die." Here is an acknowledgment that some genuine piety continued amongst them. This Church is reminded, "how it had received and heard," and is exhorted to hold fast its first instructions, and repent of its deviations from them. IV. THE THREATENING: "If therefore thou shalt not watch, I will come," etc. V. THE EXCEPTION: "Thou hast a few names, even in Sardis, which have not defiled their garments." There were some, even in Sardis, who had escaped the general defilement. In the worse ages of the Church a remnant has been preserved that have kept their garments pure. The Waldenses, Moravians, and others, will be found to authenticate the truth of this observation. VI. THE PROMISE. The threatening is to the many that have fallen, the promise to the few that have not defiled their garments. "They shall walk with me in white, for they are worthy." VII. THE APPLICATION: "He that overcometh, the marne shall be clothed in white raiment," etc. (G. Rogers.) I. THE GENERAL CHARACTER OF THE MANY. 1. They had a reputation for being what they were not. 2. They were in a state of spiritual consumption. 3. They were in a state requiring prompt and urgent attention. 4. They were in a state of alarming danger. II. THE EXCEPTIONAL CHARACTER OF THE FEW. 1. True goodness can exist under external circumstances the most corrupt. 2. True goodness, wherever it exists, engages the specific attention of Christ. (1) (2) (3) 3. True goodness will ultimately be distinguished by a glorious reward. (1) (2) (3) III. THE ABSOLUTE JUDGE OF ALL. 1. In connection with the highest influence. 2. In connection with the highest ministry. 3. In connection with the highest Being. "My Father."This implies — (1) (2) (3) (D. Thomas, D. D.)
1. The Holy Ghost is a Spirit of quickening, of conversion, of prayer, of holiness, and of comfort; for all these purposes the Lord Jesus communicates the Holy Spirit, and hence, He describes Himself as having the "seven Spirits of God." 2. The expression, doubtless, signifies something transcendently above the claim of the most exalted creature. II. OBSERVE THE DEPLORABLE STATE IN WHICH THE TEXT DESCRIBES THE CHURCH IN SARDIS TO HAVE BEEN. 1. In the visible Church of Christ there are many who have nothing of religion but its lifeless and worthless form. They bear the Christian name, but are totally destitute of Christian principles, and Christian tempers. They are externally clean, and internally impure. They employ language expressive of Christian experience, without possessing correspondent feelings. 2. Genuine Christians are subject to declension in religion. III. NOTICE SOME OF THE SYMPTOMS OF THE AFFECTING STATE DESCRIBED IN THE TEXT. 1. Backsliding usually begins in remissness relative to the most secret exercises of religion. The first steps of a backslider are visible only to God and the individual himself. 2. The effect of spiritual declension soon makes its appearance in the domestic circle. 3. Another symptom of this affecting state is worldly-mindedness. 4. A censorious spirit is a certain symptom of lamentable declension in the things of God in the soul. 5. A love of novelty is another symptom of declension in religion. 6. It is evinced by irritability and unsubmissiveness of temper under trials and afflictions. IV. THE SEASONABLE EXHORTATION WHICH OUR LORD ADDRESSED TO THE CHURCH IN SARDIS. V. THIS SUBJECT ADDRESSES ITSELF TO THREE DESCRIPTIONS OF CHARACTER. 1. To those whose souls are prosperous, and who enjoy the inestimable privileges of religion. "Be not high-minded, but fear." 2. To those whose case is described in the text. Your experience teaches you that "it is an evil thing, and bitter, to sin against God." 3. To those who are totally destitute of genuine religion. Your state is inexpressibly awful, and infinitely dangerous. (J. Hyatt.)
II. THE COMMENDATION BESTOWED, IN THIS ADDRESS, ON A FEW OF THE MEMBERS OF THE CHURCH OF SARDIS. 1. There are no circumstances so bad as to render goodness impossible. 2. Even the smallest company of true worshippers is not forgotten before God. III. THE COUNSEL GIVEN TO THE CHURCH OF SARDIS IN THIS ADDRESS. There are means of revival which may in every case be employed with success. The page of history presents to us some splendid examples, in which a body of troops, checked and dispirited for a time, have suddenly beheld the banner, or caught the voice of their leader; and at once, throwing away their doubts and fears, have returned to the fight, scaled the rampart, and crowned themselves with fresh triumphs and glory. IV. THE THREAT CONNECTED WITH THESE COUNSELS TO THE CHURCH OF SARDIS. All the movements of God, especially in the works of creation, are so precisely in order — the sun and the moon knowing their place, and each season following in the train of the other — that it is difficult to persuade ourselves God will in any case interrupt this regular succession of events, and astonish the sinner by any sudden or unexpected explosion of His wrath. But how often do His visitations thus unexpectedly arrest the ungodly! V. THE PROMISES WITH WHICH THE TEXT CLOSES. (J. W. Cunningham.)
1. First of all, should not this vision shame us all into penitent consciousness of our own deadness? So much life waiting to be bestowed, and so little actually appropriated and possessed by us. The whole flood of ChriSt's grace running by our doors, and we, like improvident settlers in some new country, having no provision for storing or for distributing it, but letting it all run to waste. 2. And then, should not this vision set us upon questioning ourselves as to what it is that keeps the life of Jesus Christ out of our hearts? In the winter time in our towns, when the water stops in the houses, why doesn't it come? Because there is a plug of ice in the service pipe; and there is a plug of ice in a great many Christian hearts in connection with their Master. Life is sustained by food, by air, and by exercise. Do you feed the life of Christ in you? Do you read your Bible? You will never be vigorous Christians unless you can say, "I have desired the words of Thy mouth more than my necessary food." Life is sustained by air breathed. Do you take that Divine Spirit into yourselves, expanding that capacity by desire, and so oxygenating all your life and cleansing out the corruptions of sin? And life is sustained by exercise. Do you do anything for Jesus Christ? Absolute idleness is a sure way, and it is a very popular way amongst many Christian people to kill the life of Christ within us. 3. And so, let this vision draw us to our Master that we may get the life He can give from His own hands. Your Christianity can only be sustained by the repetition continually of that which kindled it at first. (A. Maclaren, D. D.)
II. THE KNOWLEDGE THAT GOD KNOWS ALL OUR WORKS IS THE POWERFUL MEANS TO ALL GOD'S ELECT, TO DO THEM GOOD, AND TO QUICKEN THEM AND TO MAKE THEM TAKE HEED OF ALL MANNER OF SIN. 1. Because the Lord's knowing of our works is not only a mere knowing of them, but also a marking and a pondering them too. 2. Because when God sees all our sins, it is with a most holy and pure eye, and such an eye as cannot abide such an object before Him. 3. Because when God sees all our sins, He records them, He notes them in a book that He may never forget them. 4. Because when God sees our sins, it is even all one as if all the world should see them too; for let our sins be never so secret, yet, it God know it, it is worse than if all the world knew it; for all the world shall know it one day. 5. Our disposition is such that we cannot abide that our wickednesses should be seen of anybody that we know cannot abide them. III. NOW WE COME TO THE PARTICULARS. The first is in these words, Thou hast a name that thou livest. By "name" is meant a mere name, as we see by the clause following, "and art dead"; for when a man is dead, the name to live must needs be a mere name. First, a name in regard of themselves, they took themselves to be alive; as Paul had a name to live before his conversion, while yet he was Pharisee, he had then a name to live (Romans 7:9). Secondly, a name in regard to other godly Churches; others in the judgment of charity conceived they were alive; as the Scribes, and the Pharisees, our Saviour Christ told them, they had name to live (Matthew 23:27), that is, ye seem to be alive, ye have a name to live, but indeed ye are dead. Thirdly, a name among poor, ignorant, and simple people that are led away with shows. Ye know that there be abundance of poor, simple people, that knew not what true religion is, nay, maybe hate it, but yet they are led away with the show of it. Fourthly, a name among the persecution of religion, and so they are persecuted too among them that live indeed; for mockers take them to be of the same number. Now the point of doctrine is this, that it is a horrible thing to rest in a mere name of being religious. The reasons are, first — this is to be farthest off from religion; because himself will not, and others cannot so effectually apply to him the means of recovery, he being in his own and others' judgment a true convert. As a sick man who thinks himself well is of all others farthest from cure. Religion is a real thing, and therefore he that rests in having the name of it, is farthest off from it. Secondly, it is a very blasphemy to get the name for good people, when we are not good people indeed. The reason is this — religion hath an inward dependence upon God; it hath an internal relation unto God; it puts a man into a propriety with God that God is his God; it puts the very name of God upon a man. Now, if a man take the name without the thing, it must needs be a very blasphemy. Thirdly, it is a fiat lie, when a man hath the name of a good Christian, and hath not the thing signified by the name. Fourthly, it is an unreasonable thing. When a man hath not the thing, there is no reason that he should have the name. Fifthly, it is an impudent thing. When we have a name to live and to be wrought upon by the Word, what an impudent thing is it, if we do not look to it that we be so indeed. One would think we should blush to think what a name we have, and how little we make good our name between God and our own souls. Sixthly, it is an inexcusable thing. If we have a name to be alive, we are without excuse if we be not. First, because out of our own mouths God will judge us; we said we were His people, we took the name of His servants; why then He will say, Why had I not your service? Why would you do no more for Me? Secondly, ye can have no other excuse. Can you say you could not believe in My Name? Ye could not forego such and such lusts at My command? Why then would you go for My servants? Seventhly, it is an unprofitable thing: a naked name will do us no good. True faith alone does justify, not the name of it; true peace of conscience does comfort, not the name of it; true interest in God gives a man a cheerful access to God, not the name of it, Eighthly, it is not only unprofitable, but also it is hurtful. It is hurtful unto others. It is hurtful unto them that are without; for when they see how lazy such as go for professors be, how they have little else in them but talking and professing, and prating and hearing, this hardens the heart of them that are without, and makes them all think that religion is a matter of nothing. Again, they do a great deal of hurt unto comers on. Many a man that is smitten at the word, that begins amendment, and gives good hopes that he will come to something in the end, when he lights upon such Sardian saints, that are so in name, but there is no life at all in them, these put him back again. Again, they do a great deal of hurt unto the saints of God, sometimes by deceiving of their hearts and cooling of their zeal and fervour, or if they cannot do that, then they hate them, and prove very shy of them, and gird them behind their backs, and do them much mischief. Again, they do a great deal of hurt to themselves, for it had been better for them they had never had a name, than having a name not to be as the name does require. No; the Lord does not find fault with Sardis for having of a name that they lived, but that they had this name when as they were dead; if they had been alive, the name to be alive had been well. Then what use must we make of this point? 1. To show the misery of some of our Churches. They have only a name to live, though we might live well enough, for we have the doctrine of life, in many places, yet in regard of our conversations for the most part, we may say it is but only a name. For how does sin reign among us everywhere? Covetousness, profaneness, fulness of bread, lust, security, deadness of heart, formality — now where such sins do abound, there the power of godliness must needs be away. Generally our assemblies content themselves with an outward profession; if they go so far, they have but a name to live. Come we to the graces of God's Holy Spirit, without the which a man is dead in trespasses and sins, etc., as faith, repentance, peace of conscience, and love, etc., where are any of these to be found? 2. Another use is of terror against us. Do we think that the Lord will endure this at our hands? He hath endured it too long, but He will not suffer it always. He hath a spiritual thunder-clap that He lets fly against this sin (Isaiah 32:5). That is, the Lord will unmask all such persons, He will pluck off all their names, and they shall have a name fit for their natures, and He will do this — First, in their own consciences. Secondly, in the judgment of others. If we rest in a name, the Lord will detect us at last before others; and then what a shame will this be? (W. Fenner, B. D.)
1. In what extent we are to understand "the works" which Christ is said to know. Works here are not to be taken as distinguished from words and thoughts, but in the largest sense, as including both. 2. In what manner Christ knows men's works.(1) The knowledge Christ has of the works of men is most clear. He does not take up with appearances, but sees through every disguise, and takes things as they really are.(2) The knowledge Christ hath of the works of men is immediate, not by report from others, but from His own all-penetrating light and inspection.(3) The knowledge Christ hath of the works of men is perfect and full. Perfect as to their number; none of them escape His notice or regard; perfect as to their nature and circumstances, and as to the springs and aims of those that do them. Works that we may have forgotten are known to Him and remembered by Him.(4) The knowledge Christ has of the works of men is infallible and liable to no mistake. He cannot be deceived, and will not be mocked.(5) The knowledge Christ has of the works of men is with approbation, or dislike, according as they are found to be good or bad. II. WHOEVER HE BE THAT HATH A NAME TO LIVE, AND YET IS DEAD, IS KNOWN TO CHRIST AS WHAT HE REALLY IS. 1. What is implied in having a name to live? They that are really in a state of grace may be justly said to live, as such souls live to the best purpose; for to them to live is Christ. They are out of the reach of the sting of death, and so need not through fear of it pass their lives in bondage; they are near a blessed immortality, in which they are to live for ever. To be thus privileged is to be alive indeed. And such a name may be acquired —(1) By a freedom from the grosser pollutions of the world.(2) A name to live, as it implies an open and visible profession of subjection to Christ, a joining with His people in His worship and ordinances, and an holding on some time in such a course; so it may arise from these.(3) A name to live may result from experiencing the common operations of the Spirit of God, which for a time may look hopeful and promising.(4) These convictions and external reformations may be accompanied with excelling gifts, enlargedness in the duty of prayer, joy and delight in hearing and attending upon the supper of the Lord, frequency in acts of self-denial and mortification. There may be great head-knowledge and ability to discourse of hypocrisy itself with appearing abhorrence, and of sincerity with signs of love to it; and yet all these may be found in one unchanged at heart. 2. Such a name some professors of Christianity may have, who are all the while they bear it spiritually dead. If it be asked, With whom such may have a name to live? a negative answer is obvious: Not with Him who seeth not as man seeth.But, 1. They may have a name to live with themselves: they may reckon themselves in a state of grace, when they are all the while in the gall of bitterness, and bond of iniquity.(1) In the security that reigns in their souls. They dread no danger, though the nearest to it, but cry, Peace, Peace, to themselves, when sudden destruction is coming upon them.(2) Sinners show their good opinion of themselves in the hope they keep up of their safety with reference to their souls and eternity.(3) They may have a superficial joy in spiritual things as the stony ground hearers had in receiving the word; and thus, with themselves they have a name to live. 2. They may have a name to live among others, and these the friends and followers of Christ. 3. The sadness of the case, to be dead, under a name to live, or of being alive.Application: 1. Does Christ know every man's works? How strange is it that it should be brought into dispute, whether He be truly and properly God! 2. Does Christ know the works of every man? What ignorance or unbelief does it argue in such as sin securely, if they can but do it secretly! 3. What seriousness becomes us whenever we engage in any holy duty or religious worship, as all our works are known to Christ! 4. What reason have we to be humble in a review of our own works, as they are all known to Christ, and, as many of them are such as we have cause to fear, He at once observed and disapproved! 5. How fit is Christ to be the Judge of all men at the last day, who knows every man's work now! 6. How big with terror to hypocrites is this doctrine. 7. The hearts of those in whom there is no guile allowed, may take comfort in the thoughts that Christ knows their works and knows them to be the fruits of His Spirit and grace in them. 8. May one that has a name to live be spiritually dead? Hence learn that saving religion in an inward thing. 9. When Christ declares, I know. thy works, that thou hast a name that thou livest, and art dead, with what solicitude should every one make the inquiry, Lord, is it I? 10. How inconsiderable a thing is it to be judged of man in this day! of man that looketh only on the outside. Our chief concern is with one infinitely greater: He that judges us is the Lord. 11. How terrible will the day of Christ's coming be to the self-deceiving hypocrite, and how joyful to the humble saint. (D. Wilcox.)
II. III. IV. V. (H. H. Gowen.)
1. It is necessary that he abstain from vice, and the grosser pollutions of the world. 2. Besides this, there must be an external appearance of devotion. Mere negatives will not be sufficient. II. WHEN MAY A MAN BE SAID HAVE A NAME TO LIVE ONLY? A statue may be so curiously painted and dressed as to be mistaken, at a distance, for a man; and a hypocrite may borrow so much of the appearance of Christian graces, as may enable him to pass for a genuine Christian. 1. He has nothing but a name who attends to the outward part of religion only. 2. He that has but a name to live, feels no satisfaction and joy in approaching to God. 3. He has a name to live only, who, notwithstanding all his religious exercises, is in no degree better. 4. He has a name to live only, whom difficulties or apprehended dangers cause to turn back, or who, as Solomon says, "faints in the day of adversity." III. THE FOLLY AND DANGER OF BEING SATISFIED WITH A NAME TO LIVE WHILE YOU ARE DEAD. 1. Consider then, that while this is your character your services cannot be acceptable to God. 2. Consider again, that while you indulge this lifeless religion you will never attain to holiness. 3. Besides, it can never give true satisfaction. It may silence, but it cannot satisfy conscience. 4. With nothing but a name to live, we shall never obtain an admission into heaven. (S. Lavington.)
2. But more frequently than by self-satisfaction is the spiritual life killed by the indulgence of some sin. Many a man has felt he could surrender his entire property to God; but when the temptation arose of making a hundred dollars by a trick of the trade, he has chosen to be dishonest. But the sin may not be one of commission. It may consist in the omission of some duty. It may consist in the refusal of some means of grace. It may consist in the preference of doing nothing to advance God's cause. Such sins of omission deaden the spiritual life. But in general the sin consists in the choice of some other good than the good which the Christian life affords. (C. P. Thwing.)
I. One great characteristic of spiritual life, in the Bible, is the possession of SPIRITUAL SIGHT. The first test, therefore, I would propose of spiritual life is a perception of spiritual truth. Place before the eye of the living body a scene of loveliness or of horror, and from the eye the heart is at once affected, at once feels the attraction or repulsion, and so feels as to act upon that feeling. Even so, place before the vision of the living soul a spiritual truth — the beauty of holiness, or the loathsomeness of sin — and at once does the heart so feel the truth as to act upon that feeling. Nay, verily, as spiritual facts are vastly beyond all corporeal facts in importance, so spiritual facts have vastly more effect upon the heart, when once the soul's vision is tolerably clear: they speedily become its all in all. II. The living soul has HEARING as well as sight. There are many, who are listeners to religious sounds after a fashion, eager attendants on this or that preacher, ready hearkeners to certain kinds of religious conversation. But their hearing is an empty thing. It fills their head with notions and their tongue with words, and perchance their heart with a sort of excitement; but as to any solid effect on heart and practice, that is wanting. How different with the soul that really lives! This soul, conscious of God's presence, trembles at His threatenings, bows in reverence to His commands, melts at the hearing of His love, and pants after His promises in the very fervency of desire. Its spiritual ear, as its spiritual eye, brings every impression home to the heart; there roots it a vital principle, sanctifying the inner man and prompting the outer practice. III. The living soul possesses also the faculty of SPEECH. Its very existence is prayer. Keenly alive to the greatness of its wants, and as alive to the willing fulness of the Lord, its desires are continually travelling upwards from these wants to that fulness, in the inward breathings of prayer, if not with its audible words. IV. I will continue the analogy but one step further, and that is in GROWTH. True, spiritual life, as it is a quickening, so is it an impulsive principle. As it gives action to the spiritual eye, ear, and tongue, so does it give growth to the whole inner man. Slow growth it may be; still grow the living soul must and will. It is a growth in knowledge; but that is not the sure test. It is a growth in holiness, and that is She test; the one clear, decisive test of the soul's life (Matthew 7:20). True Christian holiness is not the honesty of the worldling; nor the honour of the gentleman; nor the temperance of the philosopher; nor the kindness of the good-natured; nor yet is it the mechanical observance of the formalist, nor the bustling vehemence of the religionist. True Christian holiness is a hearty conformity to God's whole will, acting in a loving obedience to all God's commandments. It works in two great lines of feeling and operation — in a deep-rooted horror of sin, as God's utter hate, and a perfect hungering and thirsting after righteousness, as God's supreme delight, both springing from entire love to God as their one grand source and motive. Conclusion: What is the result of this inquiry for you? As mark after mark of spiritual life has been brought forward, have you been able to say, "This mark I have; if not in the highest degree, still, God be thanked, most assuredly I have it"? But are there any who can find no such marks in their soul? Then, whatever else you may have, you are destitute indeed. You may be very amiable in men's eyes. Death has sometimes its momentary beauty. A shadowy loveliness is seen to linger on the lifeless features. Yet the work of decay and destruction is just as busy beneath. You may be gifted with great talents and great energy; you may gain high distinction and honour in the world; but if your soul be not "alive in Christ," what is all this but a fading garland on the head of a corpse? (John Gibson, B. D.)
1. The most important discovery in the Word of God is that of redemption by the Lord Jesus Christ from sin and death and misery. One of the most vital doctrines must therefore be what relates to the Person of the Redeemer. 2. The second doctrine upon which depends the life of the Church, is the Atonement or Sacrifice which Christ our Lord has offered for sin. The supreme deity of our Saviour demonstrates His power to save if He would. 3. The third doctrine upon which depends the life of the Church, is that which relates to the Holy Spirit and His influences. 4. In the sum of these doctrines we discover the fourth principle upon the influence of which the life of the Church depends, the doctrine of Free Grace. The practical reception of this doctrine in the Church lies at the foundation of a religion for sinners. II. The Church may have a name to live, and be in reality dead, WHEN ORTHODOXY IN OPINION IS SUBSTITUTED FOR MORALITY IN PRACTICE. III. THE CHURCH MAY HAVE A NAME TO LIVE, WHILE IN REALITY DEAD, FROM HAYING AN EXTERNAL MORALITY WITHOUT HUMILITY AND PIETY. (H. Cooke, D. D.)
(Wm. Fenner, B. D.)
1. Deadness of guilt; when a man is guilty of any offence, that is death by the law. Now when a man is not pardoned of God, he is dead, though he have never so many hopes and conceits of forgiveness. 2. Deadness of mind, when the mind is ignorant of God in regard of saving knowledge. 3. Deadness of heart, when the heart is not inclined towards God, then we say it is dead towards God and all goodness. 4. Deadness of conscience, when the conscience hath no force; it may be it finds fault with such and such ways, but it hath no power over the man to make him to leave them. 5. Deadness of affection; when the affections are clumsy, and will not stir towards God and all heavenly things. Should a man have all Christianity in him, and yet be dead and dull and without life, it is even all one as if he had just nothing. First, for conversion. Should a man seem to be converted, O what a changed man is this! He was a drunkard, and now he is sober. This is well. Ay, but if thou beest dead to the ways of God this is nothing towards heaven; except a new life be put into this man, to be alive in all these good ways; except he be quickened together with Christ. Secondly, faith. Should a man lean himself upon God, and upon Christ, should a man apply all the promises of the gospel to his soul; alas, what of this? If this man be dead still, without such a faith as produces life, it is little better than nothing. Thirdly, to be a member of the visible Church of God, to be a stone in God's building, put in by baptism, kept in by profession of the Christian faith. This is a poor thing, if this man now be not lively stone. Fourthly, for hope. It may be thou hast hope that thou art a good Christian, thou hast a hope of the heavenly inheritance; now if thy hope be a dead hope, if it does not quicken thee up to trample on the world, to carry thee on through thick and thin, this is not a gracious hope. Fifthly, for repentance. Whatever thou hast to say for repentance, canst thou plead a thousand changes and reformations, yet if thou hast not gotten out of a dead temper, thou art yet under an impenitent heart. Again, to go over all duties of religion — they must be done with life; to do them with a dead heart, is as good as not to do them at all. Religion is a very irksome thing unto us, as long as we are dead.hearted. What is it that takes away the grievousness of it, but a lively heart? (Wm. Fenner, B. D.)
II. Now, let me ask you to LOOK AT THE VISION WHICH SUCH A CHURCH NEEDS. "He that hath the seven spirits of God and the seven stars." It is a distinct reference to the personal spirit of God conceived of in the manifoldness of His operations rather than in the unity of His Personality. That spirit comes permeating, enlightening, illuminating, vivifying, discerning, and strengthening all of us if we yield ourselves to it. There is the antidote for a dead Church, a living spirit in the sevenfold perfectness of His operations. He is the spirit of consolation, of adoption, of supplication, of holiness and wisdom, of power and of love, and of sound mind, and into all our deadness there will come the life-breath which shall surely quicken it all. That which is unique in the history of Christianity as compared with all other religions, its power of self-recuperation, and when it is apparently nearest extinction, the marvellous way in which it flames up again because the Spirit of the Lord is poured forth. Other teachers — what can they do? They can impart a system, they can train a little group of dwindled imitators, who generally imitate their weaknesses, and think they are imitating their strength, but to give the spirit that animated the originator is exactly what none of them can do. III. THE WORDS OF MY TEXT SUGGEST ONE OF THE WAYS IN WHICH THIS BESTOWMENT OF THE SEVEN SPIRITS IS ACCOMPLISHED. One way by which that Spirit of God is shed abroad upon His moribund Church is by raising up men in it filled with the Spirit, and whose intense vitality communicates life to that which is almost dead. Let us all go back to Him for quickening. (A. Maclaren, D. D.)
(J. Trapp.)
(D. Tasker, D. D.)
(C. Bowes.)
(T. Guthrie, D. D.)
(H. Macmillan, D. D.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(C. Garrett.)
1. Some things from whence one's religion may seem to be brought to dying remains, while really it is not so.(1) The wearing away of violent affections and commotions of heart in religion, or the settling of flashes of affection.(2) One's not being able to go through with duties with that ease that sometimes they have done before.(3) The marks of the decay of natural vigour left on religious duties.(4) More felt stirring of corruption than before. 2. Some things that will evince one's religion to be brought to dying remains, whether they think it or not.(1) When the conscience boggles not but at gross outbreakings.(2) When one's conscience is strait in the circumstantials of religion, but lax in the substantials of it.(3) When there is any one thing lacking to the perfection of one's religion in parts.(4) When folks' strength against sin and temptation is abated: that is a plain indication of a decay, for "the path of the just is as the shining light, that shineth more and more unto the perfect day (Proverbs 4:18).(5) When the work of mortification is at a stand; the man's not watching his heart, and noticing the lusts rising there, and setting himself to mortifying them (Romans 8:13).(6) When, though the duties of religion be kept up, yet spirituality in duties is gone.(7) When one is become a stranger to the life of faith in Christ Jesus, what is left but dying remains. II. WHAT ARE THE CAUSES THAT BRING ONE'S RELIGION TO DYING REMAINS. 1. Unwatchfulness (Revelation 3:2). Carelessness about one's body is ofttimes fatal to it; about one's substance, breeds a consumption in their estate; and unwatchfulness over the heart breeds a spiritual decay. 2. Spiritual sloth (Ecclesiastes 10:18). This is a bewitching sin, and if once Satan get men asleep on this enchanted ground, be sure they shall be robbed there. 3. Quenching of the Spirit (1 Thessalonians 5:19). 4. Slacking in diligence about the duties of religion (Proverbs 19:15). 5. Doing anything with a doubting conscience, doubting whether the practice be lawful or not. 6. Worldliness and carnality. When one goes aside from God to the world, he lies down among the lions' dens, and how can he come away without loss? 7. The entertaining of any one lust, or idol of jealousy (Psalm 66:18). III. WHEREIN LIES THE STRENGTHENING OF THINGS WHICH REMAIN, THAT ARE READY TO DIE? 1. In blowing up the remaining spark that is ready to die out (2 Timothy 1:6). 2. In adding to the remains (2 Peter 1:5-7). (T. Boston, D. D.)
1. A culpable inattention to the things which are necessary to preserve the spirit and life of religion.(1) Inattention to the characteristic spirit of the gospel is highly injurious to the life of religion.(2) Inattention to the means which God has appointed to preserve the life of personal religion, is a cause of its declension.(3) The next thing necessary to maintain personal religion, is serious attention to the motives which the gospel inspires, the neglect of which forms a powerful cause of its decline.(4) It is necessary also, in order to maintain the life of religion in the soul of individuals, that they should keep the principal design of the gospel in view; the neglect of this is one cause of its declension. 2. The pernicious influence of erroneous sentiments.(1) One of the pernicious effects of erroneous sentiments is, that they induce those who are under their influence to be more attentive to speculative opinions than to personal religion.(2) Their tendency is to make the Church less solicitous about the conversion of sinners to God, than the establishment of some favourite notions.(3) Erroneous sentiments produce evil passions, and prevent unity of exertion, and thus tend towards the decline of the Church. Peace and unity are of high importance to the prosperity of a religious community; whatever tends to engender evil tempers is therefore very injurious, and hastens its decline.(4) The introduction and prevalence of pernicious sentiments tend to fix an unfavourable character on the Church, and thus to prevent its prosperity, and hasten its decline.(5) The Spirit of God is grieved, and withholds His gracious presence from the people. 3. The destructive influence of a worldly spirit.(1) A worldly spirit is manifested when individuals or families struggle for preeminence.(2) When property is suffered to have all undue influence in the affairs of the Church.(3) When the members of the Church are attempted to be directed or governed more by the power and authority of its officers than by reason and Scripture — by love and persuasion.(4) When there is a want of suitable submission and subordination in the members of the Church.(5) The spirit of the world is manifested in a way very injurious to the Church, when its most prominent members so comply with the maxims and customs of the world as to have their Christian characters involved in that of the worldling and people of fashion. 4. The neglect of those Scriptural principles which were given by Christ for the direction and government of His Church.(1) The neglect of the nature and importance of the Scriptural principles given for the guidance of the Church, often involves in it consequences injurious to the peace and prosperity of the body.(2) One of the most important cases which imperatively requires an attention to right principles, is the choice of a minister. The decline of some Churches may be traced to imprudent steps taken on such an occasion.(3) Another thing which leads to the decline of religion and the Church, is the neglect of Scriptural principles in the admission of members.(4) The neglect of Scriptural principles in the conduct of the Church toward its minister sometimes operates as a cause of the decline of religion in that congregation.(5) The neglect of Scriptural principles by the Church with regard to their conduct towards each other, is often a cause of its decline. 5. The next general cause is the prevalence of a fastidious and a false taste in matters of religion. A false taste may effect (1) (2) (3) 6. The last, and often the principal cause of the decline of religion in a Church, is an inefficient ministry. II. REMEDIES. 1. That all the individuals in the congregation should use every means in their power to impress upon their own minds, and upon the minds of others, a sense of the necessity and importance of revival. 2. Endeavour to discover and remove the obstacles to its success. 3. Adapt the means of revival to the circumstances of the place. 4. Unite and combine the diversified talents of the people for the accomplishment of this end. (John Griffin.)
I. WHAT ARE THE THINGS WHICH REMAIN IN SUCH A CHURCH? 1. Some degree of Church organisation. There was, in the case of Sardis, a "name to live"; they had "received" the oracles of God. It was a Church, although a weak one. 2. Some of the Church ordinances. They had the Word of God. The preaching of the gospel, if not accompanied by the saving power of former days, was still a privilege in their possession. 3. Some of the undertakings to which a Christian Church may address itself. "I know thy works." 4. The presence of a few godly men. II. WHAT IS THE DIVINE METHOD OF SECURING A REVIVAL? 1. Human ingenuity would probably resort to one or other of these two methods:(1) Some would suggest entire reconstruction. They would remove the weak and sickly plants, and till the ground afresh.(2) Others would seek to accomplish the end desired by introducing some powerful revival element, such as they have heard of as successful elsewhere — revival preaching, revival services, revival hymns. 2. God's plan differs from both these. He neither destroys nor calls in the aid of foreign excitement. He simply says, "Strengthen the things that remain." Literally, "Make fast the surviving things that are about to perish." Here then we have — (1) (2) (3) (4) (F. Wagstaff.)
1. The graces of the soul. 2. The activities of the soul. Work is the best medicine for a weak soul. 3. The best talents of the soul. Grace, energy, thought, generosity, love, and enterprise — these gifts need culture, or they will perish. II. THE METHOD BY WHICH THE WEAK THINGS OF THE SOUL SHOULD BE STRENGTHENED. 1. They are to be strengthened by quiet meditation. 2. They are to be strengthened by earnest prayer. 3. They are to be strengthened by the influences of the Holy Spirit. III. THE REASON WHY THE WEAK THINGS OF THE SOUL SHOULD BE IMMEDIATELY STRENGTHENED. The weak things of the soul, being ready to die, are in imminent danger, and require immediate attention. This death should be avoided, because it is the extinction, not of the body, but of the invaluable energies of the soul; of its faith and love. Men cannot afford to let these things die; they have nothing to substitute in their place. Lessons: 1. That the soul of man has vitalities which require to be nourished by appropriate food and care. 2. That ii this attention is withheld they will perish. 3. That heaven is anxious for the quickening of the energies of the soul. (J. S. Exell, M. A.)
II. WE SHOULD TAKE HEED ALSO TO OUR DOCTRINE, THAT OUR PREACHING MAY HAVE THE MOST DIRECT TENDENCY TO DO GOOD. III. PUBLIC CATECHISING OF YOUNG PERSONS IS A PROPER METHOD TO REVIVE AND SUPPORT THE INTERESTS OF RELIGION. IV. WE SHOULD FREQUENTLY VISIT OUR PEOPLE, MANAGE OUR VISITS IN SUCH A MANNER .THIS WILL MOST EFFECTUALLY PROMOTE THEIR SPIRITUAL IMPROVEMENT. V. I FURTHER PROPOSE THAT WE TAKE A PARTICULAR NOTICE OF THOSE WHO ARE UNDER RELIGIOUS IMPRESSIONS. VI. ADMONITION AND REPROOF MUST NOT BE NEGLECTED, IF WE DESIRE RELIGION SHOULD FLOURISH UNDER OUR CARE. VII. WE SHOULD BE MUCH IN PRAYER FOR THE BLESSING OF GOD UPON OUR ENDEAVOURS. VIII. WE MUST TAKE THE GREATEST CARE TO SUPPORT THESE ATTEMPTS BY A REGULAR AND EXEMPLARY BEHAVIOUR. 1. Consider what it is that is dying; it is vital and practical religion, the glory of our Churches. 2. The revival of religion among us may prevent the growth of infidelity and bigotry. 3. A regard to our reputation should engage us to attempt the revival of religion. 4. Our support in life depends upon the regard which our people have to true religion. 5. A consciousness of our having done our utmost for the revival of religion will be a noble support in our dying moments. 6. Our degree of glory in the future state will be proportionable to our present zeal for the revival of religion. (D. Some.)
II. BUT SECONDLY, "INDIFFERENCE" IS THE CONSEQUENCE AND PROOF OF AN IMPERFECT CULTIVATION OF THE INDIVIDUAL MIND AND CHARACTER. God has implanted in us two sets of faculties, those by which we deal with our present existence, and those by which we apprehend things unseen. Reason, prudence, foresight — these are the endowments which qualify us to act upon this world. But there are other endowments vouchsafed unto man. To him alone, of all that walks the earth, is given the power of looking beyond the earth. The one grand note of difference between man and the beasts lies in the simple power to utter the familiar words, "I believe in God." And this high gift carries with it a variety of gifts. It is the Divine ordination which sets the whole race apart as the priests of creation. The direction and exercise of these spiritual instincts, neither on the one hand to allow them to degenerate into bigotry and superstition, nor on the other hand to let them, as we may let them, die out of the soul, is perhaps the loftiest task which God has set us. The man who cultivates only those faculties which are called into play by the affairs of this life cultivates only half of his being. And hence another characteristic of "indifference." To stand aloof from the questions which have to do more immediately with the revelation of God, to have an acute interest in all except the truths, the worship, the progress, the influence of the Church of Christ, is to present the sure marks of an imperfect manhood, to evidence a one-sided development of the powers of the soul. We will not speak now of the selfishness of the attempt to isolate ourselves from the struggles of our contemporaries, to withdraw from the warfare of God, filling up the vacancy of the mind and the life with a thousand self-chosen imaginations and pursuits. It is to the secret world of the human soul that we would now carry down your gaze, and aa you gather in the mightiness of its organisation and walk through the chambers of its imagery, summing up all the powers with which its Maker hath equipped it, we bid you note how in the case of the man who lives on in indifference, one portion of the stately fabric lies hopelessly in ruins; how the part that is strongest, is in close contact with that which is weak; how around the well-wrought halls of thought, memory, reason, imagination, lie in disjointed fragments the kindred gifts of reverence, and love, and self-sacrifice, and faith, uncared for and unbuilt up, and so whatever admiration among men the exhibiting some rare mental faculty may procure, the man's part, when set in the light of God's countenance, is seen to be but half performed, the work imperfect before the Lord. (Bp. Woodford.)
1. Loss of strength to resist the wrong and to do the right. 2. Loss of appetite for holy service, wholesome doctrine. 3. Loss of enjoyment. All complaint; no pleasure in anything, II. ITS CAUSES. Neglect of proper conditions of health. 1. Wholesome food. 2. Suitable exercise. Inaction must lead to disease. "Exercise thyself" rather unto godliness. 3. Pure atmosphere. III. ITS CURES. 1. Appropriate remedial elements. "Balm in Gilead." "The tree of life whose fruit is for the healing of the nations." 2. Suitable applications of these elements. The medicine is of no service unless taken according to truly scientific prescription. (Homilist.)
(Thomas Marten.)
(Wm. Fenner, B. D.)
(C. H. Spurgeon.)
1. Remember how you received the Lord Jesus Christ, when He was first revealed to your faith as a suitable and all-sufficient Saviour. 2. Remember how you heard the Gospel of Christ. II. Our Lord exhorteth the Church at Sardis to "HOLD FAST." 1. The doctrines of the gospel. 2. The profession of their faith. 3. Their hope. III. Our Lord called upon the Church at Sardis to "REPENT." True repentance includes hope of being restored to the enjoyment of spiritual prosperity. IV. The exhortation of our Lord to the Church at Sardis, is urged by an AWAKENING THREATENING: "If therefore thou shalt not watch," etc. Promise and threatening unite to rouse backsliders. (J. Hyatt.)
II. How YOU ARE TO HOLD THESE THINGS FAST. 1. With the assent of your judgment, holding fast that which is good, not suffering the sophistries and false arguments of others to blind and to confound you. 2. With the consent of the heart. 3. With faith. Not a mere historical faith; not a mere speculative faith; but a faith apprehending the greatness of the Son of God. 4. In our lives and conversations; walking in the truth of Jesus. 5. With meekness, but with resolution. 6. With prayer and perseverance. III. WHY YOU ARE TO HOLD FAST THAT WHICH IS DELIVERED UNTO YOU. 1. Because of its excellency; the incomparable value of Divine truth. Truth reflects the Divine image; truth attempers the glories of the great God, and exhibits His perfections. 2. Because of the violence and the wrong which were otherwise offered to God. 3. Because of its blessed tendency; for, by making us holier, even in this life, that which we hear makes us happier. 4. You must hold fast the words of sound doctrine, because they affect the great and the coming destinies of the imperishable soul. (J. T. Judkin, M. A.)
1. A vast deal of open profession, and but little of sincere religion. You can scarcely meet with a man who does not call himself a Christian, and yet it is equally hard to meet with one who is in the very marrow of his bones thoroughly sanctified to the good work of the kingdom of heaven. We meet with professors by hundreds; but we must expect still to meet with possessors by units. 2. A want of zeal. Ah! we have abundance of cold, calculating Christians, but where are the zealous ones? Where are those who have an impassioned love for souls? 3. The third charge against Sardis was that they did not "look to the things that remained and were ready to die." This may relate to the poor feeble saints. And what does the Church do now? Do the shepherds go after those that are wounded and sick, and those that are weary? Yes, but how do they speak? They tell them to perform impossible duties — instead of "strengthening the things that remain and are ready to die." 4. Another charge which God has brought against the Church is, that they were careless about the things which they heard. He says, "Remember, therefore, how thou hast received and heard, and hold fast; and repent." If I am wrong upon other points, I am positive that the sin of this age is impurity of doctrine, and laxity of faith. II. SPECIAL PRESERVATION. "Thou hast a few names." Only a few; not so few as some think, but not as many as others imagine! There is not a church on earth that is so corrupt but has "a few." Since there are but a few, there ought to be great searchings of heart. Let us look to our garments and see whether they be defiled. The fewer the workmen to do the work the greater reason is there that you should be active. Be instant in season and out of season, because there are so few. III. A PECULIAR REWARD. "They shall walk with Me in white, for they are worthy." That is to say, communion with Christ on earth shall be the special reward of those who have not defiled their garments. Go into what company you please, do you meet with many men who hold communion with Christ? Oh, Christian! if thou wouldst have communion with Christ, the special way to win it is by not defiling thy garments, as the Church has done. "They shall walk with Me in white, for they are worthy." 1. This refers to justification. "They shall walk in white"; that is, they shall enjoy a constant sense of their own justification by faith; they shall understand that the righteousness of Christ is imputed to them, that they have been washed and made whiter than snow, and purified and made more cleanly than wool. 2. Again, it refers to joy and gladness: for white robes were holiday dresses among the Jews. Let thy garments be always white, for God hath accepted thy works." 3. And lastly, it refers to walking in white before the throne of God. (C. H. Spurgeon.)
II. The passage represents these truly holy persons as only FEW IN NUMBER. The truly holy, in every age of the world have borne but a very small proportion to the great mass of mankind. III. These holy persons were found IN A PLACE WHERE GREAT DEGENERACY PREVAILED. Religion is like the snowdrop that flowers amid the colds and frosts of winter, or like the violet that blooms in all the beauties of its varied and vivid tints, and breathes all the richness of its fragrance unhurt by the foul and noxious weeds that flourish in its immediate vicinity. IV. The few holy persons in the church at Sardis had THE PROMISE OF GREAT HONOUR BEING CONFERRED UPON THEM. White, in the inspired volume, is frequently used to denote the holiness of the Christian character, and, at the same time, to represent the success, the prosperity, and the honour which all enjoy who possess it. (John Johnstone.)
1. Garment is put for a holy life answerable to a profession of discipleship to Jesus Christ. There were a few disciples in the church at Sardis who were clothed with the garment of humility: "as the elect of God, holy and beloved," they had "put on bowels of mercies, kindness, humbleness of mind, meekness," and "long-suffering," and had been enabled "to adorn the doctrine of God," their "Saviour," by a holy and uniform consistency of conduct. 2. When we consider the power, the subtlety, the enmity, and the vigilance of Satan; and the innumerable sources of seduction by which the people of God are constantly surrounded; and the many sinful propensities that lodge within their own hearts, we are surprised that any of them pass through life without defiling their garments. Nothing could be more unaccountable, did we not know the cause of their preservation. They "are kept by the power of God," or it would be impossible they could stand secure from falling, even for a moment! II. THE DISTINGUISHED HONOUR WHICH OUR LORD PROMISED TO CONFER UPON THOSE CHRISTIANS IN SARDIS WHO HAD NOT DEFILED THEIR GARMENTS. 3. Our Lord gives encouragement to His faithful disciples, by assuring them of His final testimony of approbation. "I will confess His name before my father, and before His angels." (J. Hyatt.)
I. TRUE CHRISTIANITY CAN CONQUER ADVERSE SOCIAL INFLUENCES. Now here it must be granted as an obvious fact that some men are more liable to be swayed by social influences than others. Those whose character is weak, and whose feelings are strong and undisciplined, are doubtless more easily carried away by mere impulse than men of naturally strong character and power of self-control. But yet it is possible for us to gain an elevation above such influences, for in Christianity we can discern the elements of a power which will confer it. We shall perceive this by glancing briefly at the manner in which circumstances and social influences attain their greatest sway over men; and then by showing how, in a true Christian life, the sources of that power are overcome. 1. The absence of a ruling emotion is one great element in the power of circumstances. Now true Christianity is essentially the enthronement of one feeling in the heart — the love of God through Christ, and because that feeling ascends to the eternal and unchanging, it must pre-eminently give a firmness to the character that defies the force of circumstances. 2. The absence of purpose in life is the other element in the power of circumstances, for it is too obvious to need illustration, that a purposeless life must be the creature of circumstances, and at the mercy of every influence. Now a true Christian life-purpose is a life-surrender to God; it is to live constantly as in the eye of the Eternal King, to exist that we may be self-consecrated to Christ and attain a resemblance to Him; a purpose not visionary but sublime — a purpose not attained in the middle of life nor at life's close, but going onward into the life of boundless ages. But it will be more obvious that such an aim in life must shut out the force of circumstances, from the fact that it can only be lived through an independent and individual conviction of Christian truth. We want men who are not echoes, but voices; men who draw their inspiration from prayer rather than from preaching, from individual self-consecration, and not from collected sympathy. Then should we feel less that external things can effect the grandeur and earnestness of our Christian life. And one other fact will bring all this to a personal and direct application. We must be thus conquerors over circumstances and opposing forces, for our Christianity will ever be weak. We must be men, not spiritual infants, or we shall lose our Christian mission in life. II. THIS CONQUEST CONTAINS IN ITSELF THE ELEMENTS OF EVERLASTING BLESSEDNESS. Who does not feel it better to be alone with Christ in struggling with opposing influences than to be up-borne by the current of popularity and stimulated by the flattery or friendship of men? And when thus we gain, through our own battle, a deeper insight into the mystery of that life of Jesus, and have the consciousness of a growing fellowship with Him, we are already being clothed in the white garments of eternity, and walking with the Son of God. (E. L. Hull, B. A.)
II. THE PRESENT POWER OF CHRIST'S UNDEFILED FEW. It would appear to be one of the Divine arrangements that the many should be blessed in the power and influence of the few. No single phase of human life but has been lifted up into dignity for ever through the example of some noble moral hero. There are ever the few in political life who see clearly, grasp principles vigorously, and lead aright the unthinking many. There are many students in the walks of science and literature who never reach beyond the common level, and in each age there are a few men of genius like Bacon, and Butler, and Newton, and Herschell, who rise high up above their fellows, the giants of the intellectual world. The principle may even be seen working within the Church. III. THE FUTURE GLORY OF CHRIST'S UNDEFILED FEW. 1. They who struggle after goodness now shall find themselves then settled in goodness for ever. He who tries to reach Christlike purity daily finds his dangers growing less, his temptations becoming fewer, his struggles ever more surely ending in the victory of the good. 2. Above all, these undefiled few shall have a communion with Christ of an extraordinary intimacy and preciousness. "With Me." (R. Tuck, B. A.)
(T. L. Cuyler, D. D.)
II. Their PURITY. They "have not defiled their garments." Holiness of life is more than vividness of experience. III. The PROSPECT of the saints. 1. The word here rendered "walk" means to accompany around. Thence it is applied to sharing the continuous lot of one with whom we dwell. 2. "They shall walk with Me." The companionship is that of Christ Himself, for it is He that is here speaking. 3. It is the symbol of glory hereinafter to be revealed to believers. Here are two thoughts distinctly suggested, each of which has great value. The one is that the glory of that future state is not so much in its triumphs and trophies as in its graces. The glory is its sinlessness, its perfect freedom from all pollution. So it is of much more importance what we shall be than what we shall have. Then the other thought is that holiness here is its own reward, here and yonder too. IV. The PREROGATIVE of the saints. "They are worthy." The significance of this statement takes its force from the connection in which it stands. One prerogative is asserted in their behalf; they are proper companions for God's Son. (C. S. Robinson, D. D.)
1. The natural abhorrence which rises in the breast at the first appearance of its detestable form is insensibly weakened and effaced by repeated views of it. There is, besides, in the view of a multitude running to do evil, a temptation of peculiar force. 2. Amidst the universal infection of vice some men there are whose particular constitution, or want of experience in the ways of the world, expose them greatly to its deadly influence. The man of good nature, and of an easy, pliable temper, who suspects not the treachery of others, becomes an easy prey to the temptations of the wicked. II. THE DIGNITY AND EXCELLENCE OF THAT MAN WHO, NOTWITHSTANDING EVERY ASSAULT, MAINTAINS AN UNSULLIED CHARACTER. III. ENFORCE THE IMITATION OF CHRIST'S EXAMPLE BY THE GREAT MOTIVE MENTIONED HERE. IV. THE REASON FOR CONFERRING SUCH HONOURS ON THE GOOD AND VIRTUOUS. "They are worthy." (J. Main, D. D.)
1. God's remnant are a holy people. They are a set of men that study to keep clean garments. 2. God has a special eye of favour and kindness on this remnant in a sinful and declining time. II. SHOW THAT CHRIST HAS A HIGH VALUE FOR THIS REMNANT. 1. Consider what an account He makes of them when compared with the rest of the world (Isaiah 43:4; Psalm 119:119; Lamentations 4:2). 2. That this little remnant are worthy on Christ's account will appear if we consider the names and compellations that He gives them (Malachi 3:17). 3. Consider the endeared relations they stand under unto Him. There is a legal, a moral, and a mystical union between Him and them. 4. That they are worthy in His esteem appears from what He does for them (Revelation 1:5; Hebrews 8:12; Hebrews 4:16). III. INQUIRE INTO WHAT IS IMPORTED IN THE REMNANT KEEPING THEIR GARMENTS CLEAN. 1. That even God's remnant are not without danger of defiling themselves with the sins and defections of their day. 2. That foul garments are very unbecoming and unsuitable unto God's remnant. A careful study of universal obedience unto all known and commanded duties. A holy caution and tenderness in guarding against all sin, especially the prevailing sins of the day. IV. INQUIRE INTO THE IMPORT OF THE CONSOLATORY PROMISE MADE UNTO THE REMNANT THAT KEEP THEIR GARMENTS CLEAN. 1. "What is imported in walking with Him? (1) (2) (3) (4) (5) 2. What is imported in walking with Him in white? (1) (2) (3) (4) (5) (6) (7) V. INQUIRE INTO THE CONNECTION BETWEEN THE DUTY AND THE PRIVILEGE, BETWEEN KEEPING THE GARMENTS CLEAN AND WALKING WITH CHRIST IN WHITE. 1. Negatively there is no connection of merit, as if our keeping of clean garments did deserve that we should walk with Christ in white. 2. Positively there is — (1) (2) (3) (4) 1. Holiness is to be studied and pursued, however it may be ridiculed and mocked at by a profane world. 2. They labour under a mistake who think or say that it is a vain or "unprofitable thing to serve the Lord" and to keep His way. 3. Gospel purity and holiness is not such a common thing as the world apprehends. 4. See hence what it is that sweetens the pale countenance of the king of terrors to believers: it is this, they see that upon the back of death they will be admitted to walk with Christ in white. (John Erskine, D. D.)
I. THE SAD SPECTACLE OF SPIRITUAL DECLENSION. The Church is represented as having only a name to live. The world sometimes sees the worst side, and God the best, but in Sardis it was the opposite. The word "dead," however, is not used absolutely, but comparatively, for there were certain rare plants in this desert of decaying vegetation that required to be watched and strengthened. Yet the faith and virtue of these were in danger. 1. There were some things ready to die. What things? Faith, love, zeal, hope. 2. Things requiring to be strengthened. Weak and incipient virtue, languishing graces, and faint desires. Things that are decaying need cherishing. Learn a lesson of the gardener, and nurse the exotics of the soul. Give thy soul room and stimulus and appropriate exercise. 3. Things that needed remembrance. Appeal to experience, to the memory of former days and old associations. We may forget our past history and so live a sort of fragmentary life. 4. Things that needed to be repented of. Dereliction of duty, loss of faith, decay of love. II. THE CHEERING SPECTACLE OF RELIGIOUS FIDELITY. "Thou hast a few names," etc. 1. Redeeming features in the most sombre landscapes. There is always a green spot in the desert. 2. The saints in Sardis were in striking contrast to the society around them. They were pure amidst impurity, holy among the vile. They closed their eyes to the brilliant illusions, their ears to the flattering enticements, or corrupt pagan society. III. THE GLORIOUS SPECTACLE OF THE CORONATION AND TRIUMPH OF FAITH. "They shall," etc. Weigh the reward thus symbolically described. 1. Heaven's purity for the pure on earth. 2. Enrolment in the register of heaven for those who have held fast the faith of the saints. 3. Recognition before God and the angels for those who, though scorned of men, are eternally honoured by God. (W. E. Daly, B. A.)
(Christina G. Rossetti.)
(J. R. Miller, D. D.)
II. THE PROMISE OF COMPANIONSHIP WITH CHRIST. If there be this promised union, it can only be because of the completeness of sympathy and the likeness of character between Christ and His companions. The unity between Christ and His followers in the heavens is but the carrying into perfectness of the imperfect union that makes all the real blessedness of life here upon earth. III. THE PROMISE OF THE PERFECTION OF PURITY. Perhaps we are to think of a glorified body as being the white garment. Perhaps it may be rather that the image expresses simply the conception of entire moral purity, but in either case it means the loftiest manifestation of the most perfect Christlike beauty as granted to all His followers. IV. THE CONDITION OF ALL THESE PROMISES. There is a congruity and proportion between the earthly life and the future life. Heaven is but the life of earth prolonged and perfected by the dropping away of all the evil, the strengthening and lifting to completeness of all the good. And the only thing that fits a man for the white robe of glory is purity of character down here on earth. There is nothing said here directly about the means by which that purity can be attained or maintained. That is sufficiently taught us in other places, but what in this saying Christ insists upon is that, however it is got, it must be got, and that there is no life of blessedness, of holiness and glory, beyond the grave, except for those for whom there is the life of aspiration after, and in some real measure possession of, moral purity and righteousness and goodness here upon earth. (A. Maclaren, D. D.)
1. The first of the Christian's enemies is his own sinful nature. And I am not sure but that is the most dangerous of all his enemies. A foe in the citadel is a thousand times worse than an enemy without. The particular form which this warfare may assume in the individual depends very much upon the natural temperament and previous habits of the man. We have all some sin which most easily besets us. This is the key to the position, like the farmhouse on the field of Waterloo; and, therefore, each principle is anxious to secure it as its own. Nay, not only this; it is here that the new nature is weakest; for as, when one has had a severe inflammation, it leaves, on recovery, a local weakness, which makes itself felt on the least exposure to cold or damp; so, when a man has been addicted to some sin, then, even after his conversion, there, where he formerly was worst, is now his weakest point, and it is in connection with it that his sorest conflicts are. In the light of these things, we cannot wonder that our life is called a fight. 2. But there are other enemies without the fortress, cunningly seeking to tempt us to yield to their entreaties. I mention, therefore, secondly, among our adversaries, the evil men of the world, who approach us ever in a most insidious style. They come under colour of being our servants, and ministering to our pleasure; but alas! it is only that they may remain to be our lords. 3. I mention as another foe the great arch-enemy of God and man — Satan. His efforts, indeed, are inseparably connected with those other two of which I have spoken, He is the general by whom evil men are marshalled for the fight; and as a spiritual being, intimately acquainted with our spiritual nature, he knows how best to take advantage of our still remaining sin. II. A VICTORY WON. 1. The agent by whom this victory is won. In one sense it is the believer who wins it; in another, it is won for him; and it is to the latter aspect of it that I would first look. This conquest is obtained for us by the Great Captain of our Salvation, Jesus Christ; and there are two ways in which He vanquishes our enemy. In the first place, He has already overcome him on the cross; so that we have not now to deal with a foe in his pristine strength, but rather with one crestfallen and defeated. Nor is this all; it was as our representative that Jesus vanquished him; and so he cannot really harm us, however much he may annoy and disturb. Then this death of Christ has also slain the enmity of our hearts; for, if we really believe in Him, "our old man is crucified with Him, that the body of sin should be destroyed." Hence our union to Jesus Christ ensures our victory. But Jesus vanquishes our enemy for us, secondly, by the gift and gracious indwelling of His Holy Spirit. He so quickens our conscience, that we shrink from sins of which formerly we would have thought but little; and He works in us a kind of instinctive intuition, by which we know that we are in the presence of evil, and hasten away from its influence. Thus, in Christ for us, and Christ in us, the victory is won! 2. But a word or two as to the means on our part by which the agency of Christ and His Spirit is secured on our behalf. That means on our part is faith. This may be illustrated by the case of one travelling in a foreign land. He is a British subject, and as such he has the weight and influence of the whole British empire at his back, so that he is safe from injury or insult, and sure, if any such be offered to him, that it will be promptly and efficiently checked. But if he cannot plead that he is a citizen of this favoured land, and has to stand alone, he is sure, in a despotic country, to be very cavalierly and even cruelly dealt with, if he should have the misfortune to fall out with its authorities. Now it is just so here; by faith the believer is connected with Christ — one with Him — and a citizen of heaven. Hence, in his warfare, he has all the power of heaven behind him; and the man who has God on his side is sure to be victorious. But in yet another aspect, faith is seen as the means of victory; for it is the eye of the soul, by which the things of the spiritual world are beheld; and by bringing the soul under the influence of "the powers of the world to come," it encourages it in the battle, and determines it not to yield. It shows him the recompense of the reward: the white raiment; the victor's palm; the hero's crown; and the throne of royal honour. And thus it raises him above the sphere of earth's temptations, and makes him proof against the voice of the charmer, charming never so wisely. 3. But now let us look at the time when this victory is obtained. In one sense, the believer is daily winning victories. Israel, of old, crossed the Jordan to fight; but we cross it to reign; and from the moment of our dissolution we have no more to do with temptation. III. THE BLESSING HERE PROMISED. 1. The victor shall be "clothed in white raiment." This, then, imports that the conqueror's condition will be one of pure joy, and joyful purity. 2. "I will not blot his name out of the book of life." The allusion of this phrase is supposed to be to the genealogical tables of the Jews, out of which a man's name was blotted when he died; and the meaning is, that Jesus will not blot such a victor's name out of the register of His redeemed ones. Now this phrase speaks of many things comforting to the Christian. It tells of salvation assured to him; and it declares, moreover, that Jesus has a care for him as an individual, and has his name enrolled among the denizens of bliss. 3. "I will confess his name before my Father and His angels"; that is, He will own the conqueror as His, and claim salvation in His name. Nay, it is more than this; it is a public introduction of the believer to heaven, and a proclamation there of the victory which he has obtained. Compared with this, what are earthly decorations for valour? (W. M. Taylor, D. D.)
1. Self. (1) (2) (3) 2. World. (1) (2) (3) 3. Death. (1) (2) (3) II. HOW ARE WE TO OVERCOME? 1. By thought. "I thought on my ways." 2. By purpose. 3. By faith. (1) (2) (3) 4. By effort. (1) (2) (3) III. THE RESULTS OF OVERCOMING. 1. A pure and spotless nature. 2. An enduring name. 3. A public honour. (C. L. Burdick.)
(J. Foster.)
II. THE INSCRIPTION OF THE NAMES. Now there are two passages in this Book of the Revelation which seem to say that the names are written "before the foundation of the world." I am not going to plunge into discussions far beyond our reach, but I may remind you that such a statement says nothing about the inscription of the names which is not true about all events in time. So, leaving that ideal and eternal inscription of the names in the obscurity which cannot be dispelled, we shall be more usefully employed in asking what, so far as concerns us, are the conditions on which we may become possessors of that Divine life from Jesus Christ, and citizens of the heavens? Faith in Christ brings us into the possession of eternal life from Him, makes us citizens of His kingdom, and objects of His care. Jesus calls us all to Himself. Do like the man in the "Pilgrim's Progress," who went up to the writer at the table, with the ink-horn before him, and said to him, "Set down my name," and so subscribed with his hand to the mighty God of Jacob. III. THE PURGING OF THE ROLL. It seems to me that the fair implication of the words of my text is that the victor's name remains, and the name of the vanquished is blotted out. Why should we be exhorted to "hold fast our crown, that no man may take it," if it is impossible for the crown ever to drop from the brow upon which it was once laid? No man can take it unless we "let" him, but our letting him is a conceivable alternative. And therefore the exhortations and appeals and warnings of Scripture come to us with eminent force. And how is that apostasy to be prevented, and that retention of the name on the roll-call to be secured? The answer is a very plain one — "To him that overcometh." The only way by which a man may keep his name on the effective muster-roll of Christ's army is by continual contest and conquest. IV. THE CONFESSION OF THE NAMES. There comes a time of blessed certainty, when Christ's confession will transform all our hesitations into peaceful assurance, when He shall stoop from His throne, and Himself shall say, in the day when He makes up His jewels, "This, and that, and that man belong indeed to Me." Men have thrown away their lives to get a word in a despatch, or from a commanding officer; and men have lived long years stimulated to efforts and sacrifices by the hope of having a line in the chronicles of their country. But what is all other fame to Christ's recognising me for His? (A. Maclaren, D. D.)
II. Perhaps we long to obtain one glance at its contents, and think it would afford us exceeding comfort if we might read our own name, and the names of those dear to us, inscribed on its pages. But this may not be. The discovery would probably lead to self-confidence and presumption as regards ourselves, and a fatal indifference to the eternal welfare of others. We might cease to watch and pray, and might neglect the appointed means of grace. Is, then, that Book so high above our present reach that we have practically nothing to do with it at all? If so, why should it be so often mentioned, and what is the value of this promise? Assuredly there is one way in which we may obtain some insight into its contents. The Lord, as it were, writes a duplicate of them on the hearts and lives of His people. III. This now mysterious record will be referred to by the Judge of quick and dead, and read out before the assembled myriads of mankind. What astounding disclosures will then be model (W. Burnett, M. A.)
II. IF OUR NAMES ARE WRITTEN IN HEAVEN, WE NEED CARE LITTLE WHETHER THEY ARE WRITTEN ELSEWHERE. We have a name. That is a grand thing, it means much. We are not numbered, we are all called by our names. We have a distinct and an immortal personality, we are not merely links in a series. We require that our name shall be written somewhere; we are not content to drop out of the universe, and be lost; we must be registered, recognised, remembered. To be written in heaven is supreme fame. It is high above all earthly peerages as the stars are above the mountain tops. To be written in heaven is immortal fame. By strange accidents a man's name once written in great bead-rolls may get obliterated. III. IF OUR NAMES ARE WRITTEN IS HEAVEN, THEY OUGHT TO BE WRITTEN THERE AS LABOURERS. IV. IF OUR NAMES ARE WRITTEN IN HEAVEN, LET US TAKE CARE THAT THEY ARE NOT BLOTTED OUT. Let us watch lest our name should be struck from the roll of honour. V. IF OUR NAMES ARE NOT WRITTEN IN HEAVEN, LET US AT ONCE GET THEM WRITTEN THERE. How near many people come to the kingdom, and yet never get into it! Some of these are written in the reports of the Church, and yet do not get their names inscribed in the book of life. (W. L. Watkinson.)
II. EVERY CHURCH HAS AN ORGANIC HISTORY OF ITS OWN, WHICH VERY LIKELY MAKES UP ITS ANNALS. Get some aged people together on an anniversary, and a quiet stranger might soon ascertain that every church has a special history lust as striking as these had in Asia Minor, and as precious. In one year, doubtless, there was a man whose behaviour or misfortunes gave the people a world of trouble; in another year, there was a man who gave them a world of help. One man failed in business, and that shook the church badly; then a man grew suddenly wealthy, and that saved the church. Let us stop and think how vital, how positively alive and instinct with nervous and palpitating existence, every established organisation comes eventually to be. "This and that man was born in her." III. EVERY CHURCH HAS AN ORGANIC CHARACTERISTIC OF ITS OWN, and this is derived from the social and personal life of those who compose and manage it. Just as when we split a rock in a quarry into layers, traces will be found in it of lines which the sea waves made there ages ago while the sand was washed into place by the tides and compacted into stone; so when we read the annals of any old congregation, we shall find how certain epochs were fashioned. Sometimes it was the half-dozen elders that gave form to all the church life. Sometimes the deacons drew a line of demarcation. Sometimes a few restless women, sometimes a few uncomfortable men, set the congregation on fire. Sometimes it was the sewing-society, and very often it was the choir. IV. EVERY CHURCH HAS AN ORGANIC POWER OF ITS OWN. This ability for usefulness is entirely distinct from, and superadded to, the influence exerted by individuals. In union there is strength. V. Finally, there is given us here the lesson that EVERY CHURCH HAS AN ORGANIC MORTALITY OF ITS OWN. It is possible for it to become actually extinct, whenever it is cast out by God. They say there is a star-fish in the Caledonian lakes, sometimes dredged up from the deep water. It looks firm and strong, most compactly put together. But the moment you pull off one of its many branching limbs, no matter how small it may be, the singular creature begins itself to dislocate the rest with wonderful celerity of contortions, throwing away its radiate arms and jerking from their sockets its members, until the entire body is in shapeless wreck and confusion of death, and nothing remains of what was one of the most exquisitely beautiful forms in nature, save a hundred wriggling fragments, each repulsive, and dying by suicide. Those seven fair churches went into sudden and remediless ruin. So any church may go. Once rejected of God, congregations generally hurry themselves into dissolution with reckless bickerings and quarrels; and the end comes swiftly. (C. S. Robinson, D. D.)
(A. Mackennal, D. D.)
II. THE DECLARATION. "I know thy works." This is the usual commencement of these addresses. The declaration is, "Behold, I have set before thee an open door, and no man can shut it." The Christians in Philadelphia are comforted with the assurance that the design of their enemies would not be permitted to succeed; that their cause would survive; and that many from that city would continue to enter into the Redeemer's fold. That there are certain places and seasons in which the way is open for the spread of gospel truth, and others in which it is closed, the history of the church and daily observation and. experience abundantly prove. Nor is it less evident that this depends not upon any peculiarity of circumstances in relation either to the church or to the world, but to causes uncontrollable by human agency and design. As a general rule, indeed, where means are most used, and the prayers of the churches are most directed, the door is eventually thrown open; but occasionally all such efforts become ineffectual, and a door unexpectedly and unsolicited is opened in another direction. Sometimes a wide door is suddenly closed, and at other times a narrow door is opened wide. The prosperity which attends the preaching of the word in some places, and the discouragement in others, are not to be attributed to the different gifts and graces of men, so much as to the sovereign pleasure of Him who has the key of David, who openeth and no man shutteth, and shutteth and no man openeth. Usefulness often depends upon a wise and prayerful observation of times and seasons, as much as upon actual labour. Many have succeeded by a readiness to discern and avail themselves of an opened door; and many, with greater energy and zeal, have failed, from striving to keep open a door which He has closed. III. THE COMMENDATION, "For thou hast a little strength, and hast kept My word, and hast not denied My name." The strength of this church was small, but it was strength of the right kind. The strength of a church does not consist in worldly wealth, or wisdom, or power, but in its fidelity to the word and profession of the name of Christ. This strength is termed "little," not with an intention to censure, so much as to show what a little strength of this kind can effect against the united powers of earth and hell, and how greatly a little of such strength is prized by "Him that is holy and true." Nevertheless, it may be designed by this epithet to teach us, that even such strength, under such circumstances, is small in comparison of that which from the full exercise of faith and prayer might and ought to be attained. IV. THE THREATENING. This is addressed, through the church, to a party which professed to be the true church, and the only objects of Divine favour. "Behold, I will make them of the synagogue of Satan, which say they are Jews and are not," etc. The Jews, here referred to, opposed Judaism to Christianity. The name of Jew was far greater, in their esteem, than that of Christian. V. THE PROMISE. This is to the whole church, "Because thou hast kept the word of My patience," etc. VI. THE ADMONITION. "Behold I come quickly: hold that fast which thou hast, that no man take thy crown." VII. THE APPLICATION. A pillar is a needful as well as an ornamental part of a spacious building. It was so in the Jewish temple. It is the symbol therefore of a secure and prominent place in the temple of the new Jerusalem. It is not improbable that names were given to the pillars of the temple, and inscribed upon them. In 1 Kings 7. we are told, that when Solomon set up the two main pillars of the porch, he called the name of one Jachin, and the other Boaz, both of which chiefly denoted stability. (G. Rogers.)
1. Holy. 2. True. 3. Supreme. All the doors to human usefulness, dignity, and happiness, are at the disposal of Christ. II. AN ENERGY TO BE COVETED. 1. The energy of true usefulness. 2. The energy of loyal obedience. 3. The energy of true courage. 4. The energy of moral sovereignty. 5. The energy of Divine approval and protection. III. A DESTINY TO BE SOUGHT. 1. A crown lies within their reach. 2. Divine security is assured. 3. Sublime distinction is promised. (D. Thomas, D. D.)
1. Its numerical power was small. 2. Its social power was small. 3. Its financial power was small. II. THIS CHURCH WAS FAITHFUL TO THE WORD AND NAME OF CHRIST. III. THIS CHURCH HAD OPENED TO IT MANY OPPORTUNITIES OF EXTENDED USEFULNESS. These openings are: — 1. Providential. 2. Welcome. 3. Progressive and useful. 4. Largely dependent upon the moral condition of the church. IV. THIS CHURCH WOULD BE HONOURED BY THE SUBJUGATION OF ITS ENEMIES, AND BY A TRUE RECOGNITION OF THE DIVINE LOVE CONCERNING IT. V. THIS CHURCH WAS TO BE FAVOURED WITH THE KINDLY GUARDIANSHIP OF CHRIST IN THE HOUR OF TRIAL. 1. Times of trial will come upon the church. (1) (2) (3) 2. In times of trial to the church, faithful souls shall be favoured with the Divine guardianship. (1) (2) (3) 3. That a church may be poor in its temporal circumstances, and yet faithful to Christ. 4. That a church may be poor in its temporal circumstances, and yet vigorous in Christian enterprise. 5. That a church, poor in its temporal circumstances, but rich in faith, will experience the guardian care of Heaven. (J. S. Exell, M. A.)
1. Christ recognises it. 2. Christ honours it. 3. Christ imparts it. Power over — (1) (2) (3) II. ITS INFLUENCE OVER ERROR (ver. 9). The general idea is, that false religion shall pay homage to the moral power of Christians. How is this done? The moral power of Christianity comes in contact with corrupt human nature in three forms: — 1. As a morality. It is a regulated system, and its laws commend themselves both to man's natural love of his own rights, and his natural love of his own interests. 2. As an institution. The mind must have worship, must have a dietary and a ritual of devotion. Christianity, as an institution, appeals to that. 3. As a theology. It is a system of belief, and thus appeals to man's craving after truth. III. ITS FUTURE REWARD. 1. Preservation. 2. Visitation. 3. Exaltation. (1) (2) (3) (Caleb Morris.)
I. THE KEY OF DAVID'S HOUSE. The palace is His, and He keeps the key of it, as the Father has given it to Him. He opens and shuts according as He will. II. THE KEY OF DAVID'S CASTLE. Besides his palace David had a fort on Zion, which he took from the Jebusites — a stronghold against the enemy. So has our David a strong tower and fortress, into which we run and are safe. III. THE KEY OF DAVID'S CITY. Yes, the key of Jerusalem, both the earthly and the heavenly. IV. THE KEY OF DAVID'S TREASURE-HOUSE. That storehouse contains all we need. The unsearchable riches are here. V. THE KEY OF DAVID'S BANQUETING-HOUSE. (H. Bonar, D. D.)
II. IT IS OURS TO SEE THE OPEN DOOR AND ENTER IN THEREAT. There is a certain significance in the very word "Philadelphia," lover of man. This is a true designation of those that are pre-eminently workers among their fellow men, the type represented in this Epistle. He is one who sees the door that God opens, takes the key which God hands to him, enters in at the door, and takes charge of that which God has put before him. Such an one must have two qualities: power to perceive the opportunity, and the courage to avail himself of it; and these two qualities make what we call in secular forces genius. They are the foundation of the great successes of life. III. OUR EPISTLE ADDS A COMFORTING WORD, A WORD OF PROMISE. "He shall be a pillar," etc. Observe that this promise is a promise, not to the great prophets, not to the men of transcendent spiritual genius, but to the faithful Christian workers, to men who love their fellow men. 1. They that thus gave themselves to God's service shall become pillars in God's Church. The reward which God gives for service is more service. What Christ says here to every man is this: If you will watch for your opportunity of service, and if you will be faithful in that service, though you have but little strength and are yourself of small account, you shall be a pillar in the temple of my God, you shall be the stay and strength of men less strong than you, you shall support the Church of Christ by your faith, here and hereafter. 2. They "shall go no more out." I think, for the most part, that in this life, we in the Church flow as the drops of water flow that are on the very edge of the Gulf Stream. They are brought in perpetual contact with the greater waters of the Atlantic Ocean, and by the waves and currents flowing back and forth. Now they are without, and now they are within. A few sainted souls flow, as it were, in the very centre of the Gulf Stream, and know not the cold of the battling waves without. But, for the most part, we are half in the world and half out of it, and count ourselves almost saints if we are out of the world half the time. Now, Christ says this: not to the man of prayers and visions and special experience and the monastic life, but to him who will seize the opportunity for work, and with fidelity pursue it; he shall more and more find himself taken out from all contamination and evil life, he shall find himself more and more following in a current pure and healthful, until, when the end shall come, he shall go no more out for ever. 3. "And on him I will write a new name — the name of my God, the name of the New Jerusalem, my new name." How is it that God writes names in human lives? A child is plucked out of the street and taken into a Christian family, and the father adopts him as his own, and gives him his own name; and in the nursery, in the school, in the business, in the household, in all the relations of life, father and mother are writing their own name in the life of their adopted child. And so the city of the New Jerusalem writes in the heart of every man who comes into allegiance to the kingdom of Christ a new name — the name of the kingdom of Christ. (Lyman Abbott, D. D.)
(Lyman Abbott, D. D.)
I. WE MAY LEARN THAT USEFULNESS IS NOT THE PRIMARY OBJECT OF THE CHRISTIAN'S ATTENTION. Not what we can do for others, but rather what we are in ourselves, demands our first attention, for to do good to others we must first be good ourselves. Usefulness is to character what fragrance is to the flower. But the gardener does not make the fragrance his first or greatest aim. -Nay, rather his grand design is to produce a perfect flower, for he knows if he succeed in that, the fragrance will come of itself. In the same way the Christian's first concern should be with his own character. To be holy is our primary duty, and through that we pass to usefulness. II. But if these things are so, we have, as another inference suggested from this text, AN EASY EXPLANATION OF THE GREAT USEFULNESS OF MANY WHO ARE IN NO WISE NOTEWORTHY FOR STRENGTH. Few things are more commonly spoken of among men than the fact that the most successful soul-winners in the ministry are not always those who are most conspicuous for intellectual ability or argumentative power. In the same way you will sometimes find a church whose members are poor in this world's goods, and not remarkable for that culture which modern circles have so largely deified, yet famous for its good works among the masses; and when you look into the matter you find the explanation in the consecrated characters and lives of those who are associated in its fellowship. They have sought their usefulness through their holiness, and not their holiness through their usefulness; and therefore it is they have had such signal triumphs. III. Finally, if the principles which I have tried to deduce from this text are true, we SEE AT ONCE HOW SUCH APPARENTLY OPPOSITE THINGS AS CHRISTIAN CONTENTMENT AND CHRISTIAN AMBITION ARE TO BE PERFECTLY HARMONIZED. The full discharge of duty on the lower level opens the passage up into the higher. We see that illustrated in secular departments every day. If the schoolboy wishes to gain a high position as a man, he must be content, as long as he is at school, to go through its daily round, and perform in the best possible manner its common duties. The better he is as a scholar, the more surely will the door into eminence open for him as a man. But if he trifle away his time, if he despise what he calls the "drudgery" of education, and so leave school without having learned those things which he was sent thither to acquire, then there will be nothing for him in after life but humiliation and failure. Doors may open to him, but he will never be ready to enter one of them. Fretting over our weakness will not make things better, but it will prevent us from bringing anything out of the little strength we have. (W. M. Taylor, D. D.)
I. But, though her children, WE MAKE OUR BEGINNING OUTSIDE THE DOOR OF ALL THINGS. We are born without the gate, laid very humbly at the door. We make our beginning in unconscious weakness. "Behold," says the Father, "I have set before thee an open door, which no man can shut." This is the birthright of our childhood. God with His universe stands at the gate of His child in the joy of expectation, waiting for the awaking of his intelligence to declare to him his blessedness of Being, and the greatness of his inheritance. "Blessed is he that heareth me, watching daily at my gates, waiting at the posts of my door." But, to descend to particulars, we may ask, to what is there not, at the first, an open door set before us? Only by ignorance, folly, and abuse, the door of our physical inheritance is closed against us. God's creatures are commissioned to befriend His children. To more than a sufficiency of worldly goods there is at first an open door. "The hand of the diligent maketh rich, but he that dealeth with slack hand becometh poor." No less is there a fellowship of mind which seeks to awaken our observation and inquiry, and minister to our knowledge. And the door of communication with the fountain-sources of all light and power of mind is ever widening. Earth draws nearer to and more partakes of heaven, and heaven has more of earth as generation after generation is "taken up." But to what social inheritance is there not an open door? We are born into families. If as youths we go forth from our first homes, it is only that we may be prepared as men to enter upon our own homes. But other worlds than earth, and higher life than is possible under nature is open to us, through the door that is set before us. The earth is neither prison-house, palace, nor true home for man. It is not an end, only a way, a marvellous thoroughfare to the Spiritual, the Infinite, and the Eternal. God has not opened up to us the kingdom of nature for our culture by means of our senses, and the kingdom of mind for the culture of thought, affection, and will, by the exercise of our souls, and kept His own door closed against us as His children. He has not doomed us to perish in the earth, much less appointed us to wrath, but to "inherit all things," and "live together with Him." II. HE WHO MADE US AND LAID US AT THE OPEN DOOR HAS ANTICIPATED OUR PRAYER, AND MADE HIMSELF THE WAY OF ACCESS AND THE DOOR OF ENTRANCE. We are too accustomed to think of Christ merely as the door of mercy for our souls, but not of health for our bodies; as the door to heaven when we are dismissed from earth, but not the door to all earthly treasures; as the door of access to God, but not the door of access to men. We forget that His kingdom is an universal kingdom, and His dominion everlasting; that He exercises no divided sovereignty; that He made all things and gave them the laws of their several existence. He is also the light of all our seeing. "If the eye be single, the whole body will be full of light." And if we follow the light, we shall be led into all the ways of that hidden wisdom by which all things have been constituted and are kept in being. Having His spirit we stand in kindred relation to all things and all being; our minds possess a fellowship of nature with all thought in its impersonal diffusion and in its personal centres; our hearts are moved by a sympathy with the attractions, affinities, instincts, and personal affections which proclaim the drawing together of all things; whilst in our deepest nature is awakened a sense of our Divine childhood, which seeks and finds access to God. III. But He who is the door to all things, and also the way to Himself, does not leave us to ourselves to find the door, BUT OFFERS HIMSELF AS OUR GUIDE, TO LEAD US NOT ONLY INTO HIS HOUSE, BUT ALSO TO CONDUCT US TO THE FEAST HIS WISDOM AND LOVE HAVE PREPARED. He stands at the door and knocks for admission. He offers Himself for our acceptance. IV. He who so graciously offers to be our guide that He may lead us into our inheritance, ALSO WARNS US, LEST SLIGHTING THE OPPORTUNITY OF OUR DAY we should come to reject His aid, despise our birthright, and not "knowing the time of our visitation," "the things which belong to our peace should be for ever hidden from our eyes," and the door set open before us should be for ever closed against us. (W. Pulsford, D. D.)
I. A WORD OF PRAISE. I do not think that we should be Be slow in praising one another. There is a general theory abroad that it is quite right to point out to a brother all his imperfections, for it will be a salutary medicine to him, and prevent his being too happy in this vale of tears. Is it supposed that we shall cheer him on to do better by always finding fault with him? What had these Philadelphian believers done that they should be praised? "Thou hast kept My word, and thou hast not denied My name." What does this mean? 1. Does it not mean, first, that they had received the word of God; for ii they had not heard it and held it they could not have kept it. It was theirs; they read it and searched it and made it their own. It is no small privilege so to be taught o! the Holy Ghost as to have a taste for the gospel, a deep attachment to the truths of the covenant. 2. Next, we may be sure that they loved the word of God. They had an intense delight in it. They appreciated it. They stored it up as bees store away honey, and they were as ready to defend it as bees are to guard their stores. They meditated upon it; they sought to understand it. More, however, is meant than simply loving the word, though that is no small thing. 3. It means that they believed it, believed it most thoroughly, and so kept it. I am afraid that there are great truths in God's word which we do not intelligently believe, but take for granted. 4. Furthermore, in addition to the inner possession and the hearty belief of the truth, we must be ready to adhere to it at all times. That, perhaps, is the central thought here — "Thou hast kept My word." 5. No doubt, also, it was intended in this sense — that they had obeyed the word of God. II. A WORD OF PROSPECT. "You have been faithful, therefore I will use you. You have been steadfast, therefore I will employ you." For a considerable period of human life, it may be, God does not give to all of us a field of usefulness. There are some to whom He early opens the gate of usefulness, because He sees in them A spirit that will bear the temptation of success; but in many other cases it is questionable whether they could bear promotion, and therefore the Lord permits them to be tried in different ways until He sees that they are found faithful, and then He puts them into His service, and gives them an opportunity of bearing witness for Him. You have been a receiver yourself until now, and that is well and good; but, now that you have become filled, overflow to others, and let them receive of your joy. "How do I know that they will accept it?" say you. I know it from this fact — that, as a general rule, the man that keeps God's word has an open door before him. Gird up your loins and enter it. Rush to the front. Victory lies before you. God means to use you. The hour needs its man quite as much as the man needs the hour. The Lord help you to keep His word, and then to go in for public testimony. III. A WORD OF PROMISE. Those who keep God's word shall themselves be kept from temptation. The Lord returns into His servants' bosoms that which they render to Him: He gives keeping for keeping. This is the Lord's way of delivering those who keep His word: He shuts them away from the temptation that comes upon others. He seems to say, "Dear child, since you will not go beyond my written word, you shall not be tempted to go beyond it. I will cause the enemies of truth to leave you alone. You shall be offensive to them, or they to you, and you shall soon part company." Or perhaps the text may mean that ii the temptation shall come you shall be preserved from it. The deliberately formed conviction that the word of God is the standard of our faith, and the unwavering habit of referring everything to it, may not deliver us from every error, but they will save us from that which is the nurse of every error — that is, the habit of trusting to our own understanding, or relying upon the understandings of our fellow-men. I value more a solid confidence in the word of God than even the knowledge that comes out o! it; for that faith is a saving habit, a sanctifying habit, in every way a strengthening and confirming and preserving habit. (C. H. Spurgeon.)
1. Intellectually. It is not a cunningly-devised fable, but the living word of the everlasting God, who cannot lie. 2. Affectionately. In religion we want not only glass windows that let in the light, but human hearts that are filled with love. 3. Practically. It has been well said "that the life of a Christian is the best picture of the life of Christ." II. THEY HAD NOT DENIED HIS NAME. 1. Infidelity denies Christ's name. 2. Worldly-mindedness is a denial of Christ's name. 3. Religious formality is a denial of Christ's name. 4. Neglect of religious ordinances is also a practical denial of Christ. (W. G. Barrett.)
1. The power and force of temptation, the thought that I, the creature of a day, with a nature prone to sin, and pitted, before God and His angels, against Satan and the legions of evil. Oh, Christian, if at any moment the spirit of evil tempts thee, and thou art about to give way, bethink thee of the church of Philadelphia, having a little strength, yet keeping the word of her Lord's patience, and not denying His name. Faint, yet pursuing! Let this be thy watchword in the fight. Rest not until the enemy has fled. 2. The Philadelphian church had kept the word of Her Lord's patience. Affliction is very apt to exhaust the Christian's little strength, so that he should lose patience and begin to doubt. 3. Another cause of discouragement is the coldness and unbelief of other Christians. 4. And then comes that which is so trying to all, to those who have escaped the above-mentioned temptations, to those even who have made great progress in the spiritual life — the sameness of religion. Over and over again the same work has to be done. We wanted to be quit of some, at least, of these old and troublesome tenants; but there they are still. We hoped to go on unto perfection, higher yet; and here we are still in the valleys, doing most undignified work, quite unworthy of our long experience and knowledge. It is very humiliating. But it is also uninteresting, and the want of interest discourages. II. WHAT ARE THE REMEDIES FOR THIS DISCOURAGEMENT? 1. First, we may search out the promises of God made to His people in Holy Scripture, and therefore made to us. With this we may combine attentive meditation upon the person and character of the Lord Jesus. Most especially remarkable is His tenderness for the weak. 2. Then we must speak of the means of grace, prayer, reading God's holy word, etc. 3. There is one thing which we must especially guard against, that is, impatience. We must not expect an immediate and perfect cure of all our spiritual weakness. We cannot, by any process, make one step between earth and heaven. Is it nothing to hold fast that we have? By and by He will come and relieve us. (W. Mitchell, M. A.)
II. THE DISTINGUISHED PRIVILEGE OF REAL CHRISTIANS SHALL BE PERCEIVED BY THE AGENTS OF SATAN. "They shall know that I have loved thee." This is to know, that they are the' most highly honoured, that they are inviolably secure, and that they shall be eternally blessed. To be loved by the adorable Immanuel is to be raised to the summit of honour, and to be interested in a source of never-failing felicity. The love of Jesus Christ to His people is the source of all their consolation in time, and the basis of all their hopes for immortality. III. THE REDEEMER'S APPROBATION OF THE PHILADELPHIAN CHURCH. "Thou hast kept the word of my patience." 1. The doctrine of the gospel of Jesus Christ is fitly called the word of His patience, because it describes His persevering patience under the cruel persecutions of ungodly men — the fiery temptations of Satan. The patience of our blessed Lord in bearing, and in forbearing, is most amazing. 2. The commendation expressed in the text may refer to the patience which the Philadelphians had exercised in keeping the word of Christ whilst they had been enduring reproaches, and temptations, and afflictions. It requires more than an ordinary degree of patience to keep the word of the Redeemer when we are called to suffer for its sake. The stronger is our faith, the more lively is our hope, and the more lively is our hope, the more steady is our patience in waiting for promised blessings. Patience is the grace that preserves the tried and tempted Christian from yielding to despondency: it keeps his mind peaceful in the storms of adversity by counteracting the baneful influence of pride and unbelief in the heart, which tend to produce discontent and impatience under trying and distressing circumstances. Nothing more recommends the religion d Jesus Christ than the exercise of the grace of patience under severe trials and cruel reproaches. IV. THE PROMISE BY WHICH OUR LORD ENCOURAGED THE PHILADELPHIANS. "I also will keep thee," etc. The Lord foresees all the seasons of persecution which His servants will experience upon earth. ( J. Hyatt.)
I. THERE IS A CERTAIN PROPER SEASON, OR HOUR, WHICH GIVES A PECULIAR FORCE, STRENGTH, AND EFFICACY TO TEMPTATION. Every fit of a burning fever is not equally dangerous to the sick person; nor are all hours during the distemper equally fatal. There is a proper time, sometimes called in scripture "the day of temptation" (Psalm 95:8); sometimes "the evil day" (Ephesians 6:13); and sometimes "the hour of temptation." A time in which temptation is infinitely more fierce and daring, more urgent and impetuous, than at other times. II. BY WHAT MEANS, HELPS, AND ADVANTAGES, A TEMPTATION ATTAINS ITS PROPER SEASON OR HOUR. 1. For that which is most remote, but yet the very source of all the mischief which the devil either does or can do to the souls of men; namely, that original, universal corruption of man's nature, containing in it the seeds and first principles of all sins whatsoever, and more or less disposing a man to the commission of them. For it is this which administers the first materials for the tempter to work upon, and without which it is certain that he could do nothing. 2. The next advantage is from that particular corruption, or sort of sin, which a man is most peculiarly prone and inclined to. 3. A third advantage towards the prevailing hour of a temptation, is the continual offer of alluring objects and occasions extremely agreeable to a man's particular corruption. 4. The fourth advantage, or furtherance towards the maturity or prevalent season of a temptation: which is the unspeakable malice and activity, together with the incredible skill and boldness of the tempter. 5. Over and above all this, God sometimes, in his wise providence and just judgment, commissions this implacable spirit to tempt at a rate more than ordinary. And this must needs be a further advantage towards the ripening of a temptation than any of the former. 6. A sixth advantage, by which a temptation approaches to its crisis or proper hour, is a previous, growing familiarity of the mind with the sin which a man is tempted to; whereby he comes to think of it with still lesser and lesser abhorrences, than formerly he was wont to do. 7. There is yet another way by which a temptation arrives to its highest pitch or proper hour; and that is by a long train of gradual, imperceivable encroaches of the flesh upon the spirit. III. SOME SIGNS, MARKS, AND DIAGNOSTICS, WHEREBY WE MAY DISCERN WHEN A TEMPTATION HAS ATTAINED ITS PROPER SEASON OR HOUR. 1. When there is a strange, peculiar, and more than usual juncture and concurrence of all circumstances and opportunities for the commission of any sin, that especially which a man is most inclined to; then, no doubt, is the hour of temptation. 2. A second sign of a temptation's drawing near its hour is a strange averseness to duty, and a backwardness to, if not a neglect of, the spiritual exercises of prayer, reading, and meditation. Now as every principle of life has some suitable aliment or provision, by which both its being is continued and its strength supported: so the forementioned duties are the real proper nutriment by which the spiritual life is kept up and maintained in the vigorous exercise of its vital powers. 3. The third sign that I shall mention of a temptation's attaining its full hour or maturity, is a more than usual restlessness and importunity in its enticings or instigations. For it is the tempter's last assault, and therefore will certainly be furious; the last pass which he makes at the soul, and therefore will be sure to be driven home.Inferences: 1. That every time in which a man is tempted is not properly the hour of temptation. 2. That every man living, some time or other, sooner or later, shall assuredly meet with an hour of temptation; a certain critical hour, which shall more especially try what mettle his heart is made of, and in which the eternal concerns of his soul shall more particularly lie at stake. 3. That the surest way to carry us safe and successful through this great and searching hour of probation, is a strict, steady, conscientious living up to the rules of our religion, which the text here calls a "keeping the word of Christ's patience;" a denomination given to the gospel, from that peculiar distinguishing grace which the great author of the gospel was pleased to signalise it for, above all other religions and institutions in the world, and that both by his precept and example. (R. South, D. D.)
I. THE THING KEPT. This expression, "the word of My patience," refers, not to individual commandments to patience, but to the entire gospel message to men. What does the New Testament mean by "patience"? Not merely endurance, although, of course, that is included, but endurance of such a sort as will secure persistence in work, in spite of all the opposition and sufferings which may come in the way. The man who will reach his hand through the smoke of hell to lay hold of plain duty is the patient man of the New Testament. II. THE KEEPERS OF THIS WORD. The metaphor represents to us the action of one who, possessing some valuable thing, puts it into some safe place, takes great care of it, and watches tenderly and jealously over it So "thou hast kept the word of My patience." There are two ways by which Christians are to do that; the one is by inwardly cherishing the word, and the other by outwardly obeying it. Let me say a word about each of these two things. I am afraid that the plain practical duty of reading their Bibles is getting to be a much neglected duty amongst professing Christian people. I do not know how you are to keep the word of Christ's patience in your hearts and minds if you do not read them. There never was, and there never will be, vigorous Christian life unless there be an honest and habitual study of God's word. The trees whose roots are laved and branches freshened by that river have leaves that never wither, and all their blossoms set. But the word is kept by continual obedience in action as well as by inward treasuring. Obviously the inward must precede the outward. Unless we can say with the Psalmist, "Thy word have I hid in my heart," we shall not be able to say with him, "I have not laid thy righteousness within my heart." III. CHRIST KEEPING THE KEEPERS OF HIS WORD. There is a beautiful reciprocity. Christ will do for us as we have done with His word. Christ still does in heaven what lie did upon earth. Christ in heaven is as near each trembling heart and feeble foot, to defend and to uphold, as was Christ upon earth. He does not promise to keep us at a distance from temptation, so as that we shall not have to face it, but from means, as any that can look at the original will see, that He will "save us out of it," we having previously been in it, so as that "the hour of temptation" shall not be the hour of failing. The lustre of earthly brightnesses will have no glory by reason of the glory that excelleth, and, when set by the side of heavenly gifts, will show black against their radiance, as would electric light between the eye and the sun. (A. Maclaren, D. D.)
(Dean Goulburn.)
(C. Colton.)
(Canon Liddon.)
Hold fast: — I. WE ARE ALREADY IN POSSESSION OF A GREAT PROPERTY. "That which thou hast." As Christians, we are not only striving to gain, but also striving to keep "that which we have." That is the gospel, salvation, Christ, and heaven in Him. II. THE HOLDING FAST OF THAT WHICH WE HAVE. 1. "That which we have" is contemplated more in the light of a trust than of a privilege. 2. Of course, this whole injunction implies the presence of opposition, making this a matter of difficulty. A Christian holding fast against the world, its spirit, and way, is like a man pulling a boat up-stream, when the waters are deep and the current strong. Whether in the boat or on the bank, pulling by a rope, he needs to pull always — a strong, steady, constant pull — that is it! He meets a great many people coming down stream; and they do not need to pull much — a touch of the helm now and again, and a dip of the oar is all that they need. Sometimes a Christian is discouraged by observing that so many more seem to be going with the stream than seem to be going against it. He may be in a great measure mistaken in this. Christians sometimes have a feeling of loneliness. It seems as if all the world were against them. "Hold fast!" you are not so solitary as you imagine. III. THY CROWN. Every duty has a crown when it is well done, and every affliction patiently borne, and every day well spent, and every year well lived through, a crown which hangs trembling on its last hour. There is a sense, too, in which one man can take the crown of another in daily life. To put the matter plainly: if any of us shall be blind or heedless before the face of rich opportunity — if we shall hear, without hearing, the Master say, "Behold, I have set before thee an open door," and if another, listening, catch the Master's words and enter in, that man "takes our crown." He is no richer, for the faithfulness that has proved itself here would have proved itself somewhere else, and in some other service; but we are the poorer — we have lost that little crown. And to lose many of these lesser crowns will diminish the lustre, if indeed it do not also affect the security of the great final crown. IV. BEHOLD HE COMES QUICKLY. (A. Raleigh, D. D.)
I. THE CAPACITY OF RELIGIOUS FEELING AND EFFORT, LIKE ALL OTHER POWERS OF THE SOUL, DIES OUT FOR WANT OF USE. There is a tendency to believe that because we could once do a thing, or understand a thing. the power or capacity must remain, although for years we have been out of practice. "Oh yes, of course, I can do that; I have done it often." How frequently you have heard a man say that, and then, after a desperate, pitiful struggle, he has to give it up and admit his failure. A man has been an expert in rowing, or running, or climbing. Mature years are upon him now, but he laughs at the suggestion that his lungs are not still as strong and his arms as muscular as ever. He makes a severe drain some day on his bodily strength, and finds to his surprise and vexation that the nervous force is giving out long ere the day's work is done. Or we once knew a foreign language. We fancy it must still flow to our tongue as easily as ever. We are suddenly called upon to use it, and are chagrined to find that the words will not come at our bidding. Now, what is true of our physical and of our intellectual nature is quite as profoundly and terribly true of our spiritual nature. There are organs by which we live to God, and these, if they get no exercise, decay. The practice of ten years ago does not secure their existence and activity now. Their present existence depends upon their present use; but once they have declined, all that province of our nature becomes incapable of impression and feeling, just as to the unintellectual man. Shakespeare has no more significance than a daily newspaper. The inner eye loses its faculty of discerning spiritual things; and yet the tongue may go on talking of them as fluently, perhaps even more fluently than ever. Others will very likely detect the change. For ii a man attempts to describe what he has never seen, or gives merely the loose recollection of ten or twenty years ago, an intelligent listener will soon find out something amiss. But the man himself thinks it is all as it should be. He knows the expressions about revealed truth as well as before. Perhaps he is even a trifle more orthodox than he was before; but for all that the spiritual faculty may be gone, perhaps for ever. Let us apply some tests to ascertain our spiritual vitality, the keenness of our spiritual vision. Your nature is perhaps active enough on some sides. You are not suffering from intellectual or emotional lethargy. Your wants and desires have multiplied in number; but are they as baptized with the Christian baptism as they were ten years ago? You have acquired means, you have greatly increased your resources; but is there as much of the gold of the kingdom, of the treasure of heaven there? There are wide harvests of the heart waving from carefully sown seed; but are you sure their roots would not be as rottenness, and their blossomings up as the dust, if the fiery winds of God began to blow across them? In the remote recesses of the soul, in its hidden depths, what response are you making now to spiritual appeals and promptings? Is there a deep undercurrent of your life setting towards Christ? II. WE ARE NOT AT ALL SO NECESSARY TO GOD, SO ESSENTIAL FOR HIS PURPOSES, AS WE SOMETIMES THINK WE ARE. We can be useful to God, helpful in carrying out His purposes. It is right that the ambition of being a fellow-worker with God should stir a man. One of the grandest features in the character of the Puritans was that they learned thus to regard themselves, unreservedly. We may not use precisely the same phrases, or give exactly the same colour and form to our thinking. It is in some respects better that we should not, but it is as possible now as then to be representatives of God's cause, fighters for God, enthusiasts, zealots in His behalf; to have our joys and sorrows completely wrapt up with His joys and sorrows. It is as possible and as blessed. But close behind this spiritual attitude lies a subtle temptation. It lurks even in that extreme doctrine of predestination in which the Puritans found so much support and consolation. When fighting God's battles amid discouragement and failure of hope, against great odds, they comforted themselves with the thought that they were safe in God's hands; that their salvation and ultimate triumph were guaranteed by a Divine decree. This decree was irreversible, they felt and said, and in its absolute certainty they gloried. But you see how dangerous this position may become. So long as we are certain that our heart is beating with God's, our souls yearning for His righteousness, our hands busy about His work, we are right to comfort ourselves with the thought of the Divine decree, and to take for granted that it is in our favour. But the attitude may change, and the old idea remain. We are far too inclined to take for granted that we must be on God's side — that His decree must be in our favour. Do we suppose that God has special favourites — that He is a respecter of persons? What is there in us, apart from His grace, which makes us specially attractive or necessary? The history of Christ's Church is one long tale of gifts forfeited and privileges transferred. The crown is not lost, but with a little alteration it is made to fit another's brow. The talent is not melted down; it becomes another man's. There is no empty space either in the arena of conflict below or in the place of victory and banqueting above. III. SALVATION AND ULTIMATE REWARD DEPEND ENTIRELY ON FAITHFULNESS TO PRESENT LIGHT AND STEADFASTNESS IN PRESENT DUTY. Our crowns are being shaped by our present efforts and prayers and sacrifices. We are like men moulding in clay. God pours in gold and brings the crowns out in gold. The crowns will be out of proportion to our deserts, yet will bear the impress of our personality. Each of Christ's disciples has something — some attainment, some experience, it does not matter how humble. Whatever be his ultimate salvation and reward, his crown depends on his holding it. You have learnt, perhaps, some rudiment of Christian faith — as, for example, that you cannot keep your own feet when the enemy assails; and you have learnt when you feel your own weakness to cry out to God. Well, that is not much, but it is something. "Hold that fast." You have perhaps got further — acquired some deeper laws of the Christian life. You have found that the soul grows by giving. You have tasted the strange, Christlike sweetness of doing good; the new strength won by bold witness-bearing. "Hold that fast." Or you have found out that, however it may be with others, there are certain assaults of evil which have for you a special danger; certain places and atmospheres peculiarly perilous; a certain set of truths on which your soul must feed. It is much to have found out what these are. "Hold that fast." Don't think it a small thing merely to hold what you have. Don't think it always necessary to be opening your hands and grasping at more, sometimes, in your eagerness, dropping what you were holding. It is well to think and speak of progress, but let your edifying, your building up, be done carefully; see that the new stones lie evenly on the top of the old. Permanence in spiritual things is as important as progress, and a permanence that is essential is sometimes sacrificed to a progress that is not essential. Let us make sure that we are husbanding what we have won. To gather up, to retain, to make use of all the wisdom we have ever got from God; never to fall behind the best epochs of our former spiritual selves — if we do this we shall not fall. (John F. Ewing, M. A.)
1. It must hold fast the truths of the Bible. 2. It must hold fast the reality of the Christian character. 3. It must hold fast the determination of the Christian life. The tenacity of the soul must be brave; it must be meek; it must be wise; it must be prayerful; and it must be hopeful of the end. II. THE REASON WHY THE SOUL SHOULD BE TENACIOUS OF THESE THINGS. 1. Because they are valuable. 2. Because they are threatened by vigilant enemies. 3. Because the advent of Christ is near. (J. S. Exell, M. A.)
1. If unsaved, still we have — (1) (2) (3) (4) (5) (6) 2. If saved, we have all these, and — (1) (2) (3) (4) (5) (6) II. THE DUTY URGED. "Hold fast." 1. Do it publicly. 2. Persistently. 3. Fearlessly. 4. Humbly. 5. In faith, and humble reliance upon Jesus Christ. 6. Do it in self-defence. "That no man take thy crown." III. THE MOTIVE PRESENTED. "Behold, I come quickly." 1. The majesty and power of the person coming. "I." Describe him: (1) (2) (3) 2. The solemnity of the event. "I come." 3. The impressive manner of His approach. "Quickly." 4. The attention the subject demands. "Behold." This great crisis will be sprung upon no man unaware or unwarned. He exhorts, entreats, warns, so that all may be ready to meet Him with joy. (T. Kelly.)
I. ON WHAT ACCOUNTS WE ARE OBLIGED TO BE CAREFUL THAT WE PERSEVERE IN TRUTH AND GODLINESS. 1. As to the benefit and advantage of persevering, it were enough to say that this is that which will give us an assurance of the sincerity of our hearts, and of the reality of our holiness. Many men's beginnings are tolerably good, but they grow worse afterwards, and their end is worst of all. Therefore it is the conclusion that must be the trial of men. Next, I will show the advantage of this admirable gift from that portion of Scripture to which my text belongs: "Thou hast kept My Word, and hast not denied My Name." Now, observe what are the advantages. "Behold, I will make them of the Synagogue of Satan, to come and worship before thy feet, and to know that I have loved thee," i.e., I will make heretics, apostates, and false brethren ashamed: they shall at last be forced to condemn their own hypocrisy and apostasy, and to reverence that sincerity and uprightness which appear in the lives of those holy men whom no temptations could withdraw from their duty, but who in all seasons held fast their integrity. It follows, ver. 10. "Because thou hast kept the Word of My patience, I also will keep," etc. Here is another benefit of perseverance, namely, God keeps those who keep His Word, who continue in it, and forsake not the profession and practice of it. Such persons shall be kept in an hour of temptation, i.e., in a remarkable time of distress. And He adds, "That no man take thy crown": where, according to the different sense of this clause, there is a double reason suggested, that we should not apostatise from the ways of God. If by crown be meant religion itself, then we have reason to hold it fast, because it is a thing of so excellent a nature. It is our crown, our dignity, our glory. Or, we may understand this of the crown of perseverance, and then the sense may be this, Hold that fast which thou hast, continue so steadfast in your religion and in your duty that no man may be able to take your crown from you, i.e., to rob you of your constancy and perseverance, for these are the crown of a Christian. And they are called so because they are the consummating of all, according to that known maxim, the end crowns the work, i.e., accomplisheth the whole enterprise. Again, perseverance is deservedly called a crown, because it is this which entitles you to a crown of glory. It is in vain that we set out well at first, and run swiftly, if we reach not the end of the race, and come up to the very goal. This may convince you of the benefit and advantage of this duty. So that I need not insist much on the evil of apostasy. Apostasy is near akin to the unpardonable sin (Matthew 5:13). This doctrine condemns the apostasy of these times we live in. II. THE MOST EFFECTUAL HELPS TO PERSEVERANCE, AND THE MOST SOVEREIGN ANTIDOTES AGAINST APOSTASY. 1. The first effectual help is serious deliberation and choice. For it is certain that this is one cause of apostasy that men do not sit down and consider before they enter into religion. They take up the principles and practice of religion too hastily; and so it is no wonder that as they rashly took them up, they as suddenly lay them down. The old aphorism is true here, "Nothing that is violent lasts long." Force a stone upwards with never so great strength, yet you shall soon see it fall down again. And to this purpose furnish yourselves with a sufficient stock of knowledge; for this will help to preserve you from falling away (Proverbs 2:11, 12). They are the ignorant and novices that usually leave the paths of uprightness. Let religion be founded in serious consideration and choice, and then you will not bid farewell to it in evil times, when you come to be tried; then you will not shrink and fall back, and, like ill-built ships, sink in the launching. 2. That you may do so, carefully look to your heart, for thence is the rise of all your backsliding. What you can do in religion, though it be never so weak and mean, do it heartily. 3. That you may hold fast that which you have, and not revolt from God and His ways, see that you be very humble Unless you lay your foundation low, your fabric will not stand long. 4. To humility you must not forget to join fearfulness, according to that of the apostle, "Be not high-minded, but fear." I do not speak of such a fear as is accompanied with cowardice; but such a religious awe upon our minds, whereby we are sensible of our own inability to stand, and therefore we are wary and cautious. 5. Are you desirous to persevere, and continue to the end in the ways of truth and holiness? Then see that your affections be not immoderately carried out towards this world. 6. That you may not be of this number, fix and establish yourselves by faith. "Thou standest by faith," saith the apostle (Romans 11:12). This grace is an establishing, confirming, strengthening grace; and as long as we maintain this, we shall never fall away. But on the contrary, know this — that unbelief is one grand cause of apostasy — which was the occasion of that caution given in Hebrews 3:12. Such as your faith is, such is your fortitude; therefore endeavour to attain great measures of this, that you may with undaunted valour withstand the temptations of the evil spirit, and keep your station when he is most desirous to put you to flight. Cleave to the Rock of Ages, and you shall stand immovable; rely on Him, and you shall be upheld; depend on His promises, and you shall never fall. 7. That you may never turn apostates, entertain a love of God and goodness in your breasts. Love as well as faith is an establishing grace. Therefore St. Jude had reason to speak thus to the Christians of his days (ver. 28), "Keep yourselves in the love of God." If they would be steadfast in their religion, they must embrace it out of love. 8. In order to perseverance be careful to nourish a patient and resigning temper of mind. 9. Grow in grace, strive for the utmost attainments in Christianity; for this likewise is an approved remedy against apostasy. See then that you cast off all slothfulness, and remember that constant endeavours and the continual exercise of Christian graces are the conditions of perseverance. Be diligent, then, to improve your graces, and to make accessions to what you have. 10. That you may continue and persevere in all holiness, take care that those means, those institutions, those ordinances, which were appointed for this purpose, be not neglected by you. Lastly, Be ever watchful and circumspect, if you would hold fast what you have. (J Edwards.)
(James Vaughan, M. A.)
II. THE GRIM POSSIBILITY OF LOSING THE CROWN. "That no man take" it. Of course we are not to misunderstand the contingency shadowed here as if it meant that some other person could filch away and put on his own head the crown which once was destined for us, which is a sheer impossibility and absurdity. No man would think to win heaven by stealing another's right of entrance there. No man could, if he were to try. The results of character cannot be transferred. Nor are we to suppose reference to the machinations of tempters, either human or diabolic, who deliberately try to rob Christians of their religion here, and thereby of their reward hereafter. But it is only too possible that men and things round about us may upset this certainty that we have been considering, and that though the crown be "thine," it may never come to be thy actual possession in the future, nor ever be worn upon thine own happy head in the festival of the skies. That is the solemn side of the Christian life, that it is to be conceived of as lived amidst a multitude of men and things that are always trying to make us unfit to receive that crown of righteousness. If we would walk through life with this thought in our minds, how it would strip off the masks of all these temptations that buzz about us! III. THE WAY TO SECURE THE CROWS WHICH IS OURS. "Hold fast that thou hast." The slack hand will very soon be an empty hand. Anybody walking through the midst of a crowd of thieves with a bag of gold in charge would not hold it dangling from a finger-tip, but he would put all five round it, and wrap the strings about his wrist. The first shape which we may give to this exhortation is — hold fast by what God has given in His gospel; hold fast His Son, His truth, His grace. Use honestly and diligently your intellect to fathom and to keep firm hold of the great truths and principles of the gospel. Use your best efforts to keep your wandering hearts and mobile wills fixed and true to the revealed love of the great Lover of souls, which has been given to you in Christ, and to obey Him. But there is another aspect of the same commandment which applies not so much to that which is given us in the objective revelation and manifestation of God in Christ, as to our own subjective degrees of progress in the appropriation of Christ, and in likeness to Him. And possibly that is what my text more especially means, for just a little before the Lord has said to that Church, "Thou hast a little strength, and hast kept My word, and hast not denied My name." "Thou hast a little strength... hold fast that which thou hast." See to it that thy present attainment in the Christian life, though it may be but rudimentary, is at least kept. Cast not away your confidence, hold fast the beginning of your confidence firm, with a tightened hand unto the end. For if we keep what we have, it will grow. (A. Maclaren, D. D.)
(Jeremy Taylor.)
(T. Brooks.)
1. The name of my God. This is the name which God proclaimed to Moses, the name which is the summary of His blessed character, as the God of all grace. What honour! To be the marble on which Jehovah's name is carved, and from which it shall blaze forth in the eternal temple! 2. The name of the city of my God. Other pillars set up on earth by man have the names of deities, or kings, or warriors, or cities graven upon them. But this inscription excels all in glory. 3. My new name. This is the new name given by Christ, which no man knoweth save he who receiveth it. (H. Bonar, D. D.)
1. The term evidently implies a struggle and conflict. 2. The term "overcometh" implies daily advancement and success. 3. A third feature of the man who "overcometh" is perseverance. His religion is not the mere meteor of the moment, extinguished almost as soon as kindled. He will set his face like a flint against corruption; will "resist, even unto blood, the contradiction of sinners" against the Master he loves. II. THE PROMISES ADDRESSED IN THE TEXT TO THE VICTORIOUS SERVANTS OF THE REDEEMER. 1. The successful Christian shall be "made a pillar in the temple of his God." In this world the servant of the Redeemer may be a mere outcast in society. Nevertheless, "he that overcometh shall be made a pillar in the temple of God." That poor outcast, if a true servant of Christ, shall be stripped of his rags and wretchedness, and be raised as a pillar of ornament in the temple of the Lord. Great will be the changes of the last day: "the first shall be last and the last first." 2. He "shall go no more out." The sun of his joys shall never go down. The wellspring of his comforts shall never fail. 3. "I will write on him the name of My God." In this world, it is possible that the sincere Christian may be perplexed, either by his own doubts of acceptance with God or by the suspicions and insinuations of others; but in heaven his acceptance and adoption will be no longer a disputable point. He shall be recognised by Him who has stamped him with His own name. 4. "I will write on him the name of the city of My God, which is New Jerusalem, which cometh down out of heaven from my God." Even here it is "the city not made with hands" which the Christian seeks. And to that city he shall be exalted in heaven. 5. "I will write upon him My new Name." (J. W. Cunningham.)
II. NO LAST HOURS IN HEAVEN. This expressive image of a pillar is often applied, and justly, to the positions men occupy on earth. For men of high faculties do often find worthy scope for their powers — fill important posts with eminent success. The warrior who saves his country's independence — what a noble pillar of its fortunes is he! Or the statesman, who develops its resources, and conducts it to greatness and renown — how fitly is he called a pillar of the state! When the great abilities needed for such high stations are employed in filling them, have we not all we covet, namely, noble faculties in noblest exercise? Well, forget if you will the failures and disappointments which attend such careers, yet will you say that such a lot is comparable to heaven? Look on a few years. A great funeral passes by — the pillar is broken. Out of his high place he goes, and does not return. Oh, what an abatement of pride to know that any day the stately column may fall prostrate in the dust! But he whom Christ makes a pillar in the temple of His God "shall go no more out." His strength and beauty will never know decay. III. SUCH SERVICE IS THE REWARD OF VICTORY HERE. For he whom Christ makes a pillar there, is "him that overcometh." So that the temptations, the disappointments, the wretched weaknesses, all so harassing, and in such sad contrast to the bright light above, are not hostile to it, but co-operate towards it. The stability of heaven, so firm and glorious, is to be won only by patient endurance of earth's changes and earnest conflict with its sins. So if you want to work for God there, with delightful ease, you must learn by hard effort here to use your hands skilfully for Him. The workman who does the hardest task with greatest ease has gained that dexterity only by years of strenuous toll. And so the servants who do God's work with joyous ease in heaven, have all come out of great tribulation, and have by that hard discipline been schooled into their glorious proficiency, and only after a long, fierce conflict did they "overcome." IV. THE DOUBLE AGENCY SPOKEN OF. "Him that overcometh": the man must fight and conquer. "I will make him a pillar": like a passive column, he is fashioned by another's hand. Yes; both are true. We must act; not because God does not, but because He does. Christ, by the might and skill of His Divine hand, makes a pillar, not of the man who wishes and dreams, but of the man who overcomes. The blows of misfortune, which were so hard to bear and seemed so disastrous, were the strokes of His Divine chisel, educing beauty from deformity. The bitter deprivation of what they prized so much, and which excited such complaints, was the cutting away of what would have for ever disfigured God's temple if it had remained. (T. M. Herbert, M. A.)
II. HERE IS THE IDEA OF STRENGTH. God uses the good in the maintenance of His Church in the world, hence they must give their best sympathy, talent, and effort in its service. The good will be stronger in the temple above. III. HERE IS THE IDEA OF PERMANENCE. In this life moral character in its higher mood is uncertain in continuance; it is beset by many enemies who would carry it out of the temple of God; but there it will be eternally amidst scenes of devotion and splendour. IV. HERE IS THE IDEA OF INSCRIPTION. In heaven moral character will be more God-like; it will be transformed by a vision of the Eternal. Every man's life has some inscription on it, which is read by the world. Lessons: 1. That the good are consecrated to Divine uses in life. 2. That the good are to be morally useful in life. That the good should in their lives exhibit the name of God. (J. S. Exell, M. A.)
II. Now, secondly, notice THE THREEFOLD INSCRIPTION. The writing of a name implies ownership and visibility. So the first of the triple inscriptions declares that the victor shall be conspicuously God's. "I will write upon him the name of my God." There may possibly be an allusion to the golden plate which flamed in the front of the High Priest's mitre, and on which was written the unspoken name of Jehovah. How do we possess one another? How do we belong to God? How does God belong to us? There is but one way by which a spirit can possess a spirit — by love; which leads to self-surrender and to practical obedience. And if — as a man writes his name in his books, as a farmer brands on his sheep and oxen the marks that express his ownership — on the redeemed there is written the name of God, that means, whatever else it may mean, perfect love, perfect self-surrender, perfect obedience. That is the perfecting of the Christian relationship which is begun here on earth. In the preceding letter to Sardis we were told that the victor's name should not "be blotted out of the book of life." Here the same thought is suggested by a converse metaphor. The name of the victor is written on the rolls of the city; and the name of the city is stamped on the forehead of the victor. That is to say, the affinity which even here and now has knit men who believe in Jesus Christ to an invisible order, where is their true mother-city and metropolis, will then be uncontradicted by any inconsistencies, unobscured by the necessary absorption in daily duties and transient aims and interests which often veils to others, and renders less conscious to ourselves, our true belonging to the city beyond the sea. The last of the triple inscriptions declares that the victor shall be conspicuously Christ's. "I will write upon him My new name." What is that new name? It is an expression for the sum of the new revelations of what He is, which will flood the souls of the redeemed when they pass from earth. That new name will not obliterate the old one — God forbid! It will do away with the ancient, earth-begun relation of dependence and faith and obedience. "Jesus Christ is the same...for ever"; and His name in the heavens, as upon earth, is Jesus the Saviour. That new name no man fully knows, even when he has entered on its possession, and carries it on his forehead; for the infinite Christ, who is the manifestation of the infinite God, can never be comprehended, much less exhausted, even by the united perceptions of a redeemed universe, but for ever and ever more and more will well out from Him. His name shall last as long as the sun, and blaze when the sun himself is dead. (A. Maclaren, D. D.)
(A. Mackennal, D. D.)
1. "The Amen." This sets forth His immutability. 2. "The faithful and true Witness."(1) Christ is a Witness — (a) (b) (c) 3. "The beginning of the creation of God." The Head, Prince, or Potentate. II. THE TWOFOLD CHARACTER OF THE LAODICEAN CHURCH. 1. Latitudinarian. 2. Self-deceived. III. CHRIST'S APPROPRIATE COUNSEL. 1. This counsel is characteristic of our Lord. (1) (2) (3) 2. This counsel is very suggestive.(1) "Buy of Me." In one sense grace cannot be bought. It has been bought — not with silver and gold, etc. In another sense, if we are not willing to give up the world and its sinful pleasures for Divine grace, we shall not obtain it.(2) "Gold tried in the fire." That which enriches the soul for ever, and will endure the test of His judgment.(3) "White raiment" (Revelation 19:8).(4) "Eye-salve." The illumination of the Holy Spirit. IV. THREE PROOFS OF CHRIST'S LOVING INTEREST. 1. Discipline. 2. Patient, personal appeals to those who have practically rejected Him. 3. His gracious proffer of the highest honour to him who becomes conqueror in His name. (D. C. Hughes, M. A.)
II. ITS SPIRITUAL INDIFFERENTISM IS DIVINELY ABHORRENT. 1. Spiritual indifferentism is a most incongruous condition. 2. Spiritual indifferentism is a most incorrigible condition. III. ITS SELF-DECEPTION IS TERRIBLY ALARMING. IV. ITS MISERABLE CONDITION NEED NOT BE HOPELESS. 1. Recovery is freely offered. 2. Recovery is Divinely urged. 3. Recovery is Divinely rewarded. (1) (2) (D. Thomas, D. D.)
1. The language of this verse aptly describes the religious state of many Churches now.(1) A lukewarm Church is unique in the world. In every sphere of life, save the moral, men are red hot.(2) A lukewarm Church is useless in the world. It cannot make any progress against a vigilant devil and a wicked world.(3) A lukewarm Church is an anomaly in the world. The Church is destined to represent on earth the most energetic and spiritual ministries which exist in the unseen universe.(4) A lukewarm Church has much tending to awaken it. It should be awakened by a study of the lives of the Old and New Testament saints, by the earnest life of Christ, by the great need of the world, by the transitoriness of life, and by the quickening influences of the Divine Spirit. 2. That this lukewarm Church was abhorrent to the Divine Being. It is better to be a sinner than a merely nominal Christian; because the latter brings a greater reproach upon the name of Christ; because the latter is in the greater peril; and because hypocrisy is a greater sin than profanity. II. THIS LUKEWARM CHURCH, SADLY DECEIVED, WAS WISELY COUNSELLED AS TO THE REAL CONDITION OF ITS SPIRITUAL LIFE. 1. Sad deception. (1) (2) (3) 2. Wise counsel. (1) (2) (3) (4) 3. Disguised love. All the Divine rebukes are for the moral good of souls, and should lead to repentance and zeal. III. THIS CHURCH WAS URGENTLY ENCOURAGED TO AMEND ITS MORAL CONDITION AND TO ENTER UPON A ZEALOUS LIFE. The advice of Christ is always encouraging. He will help the most degraded Church into a new life. Lessons: 1. That a lukewarm Church is abhorrent to the Divine mind. 2. That Christ gives wise counsel to proud souls. 3. That the most valuable things of life are to be had from Christ without money and without price. 4. Are we possessed of this gold, raiment, eyesalve? (J. S. Exell, M. A.)
(J. Culross, D. D.)
I. OUR LORD IS SUPERLATIVELY GOD'S AMEN. 1. Long ere you and I had a being, before this great world started out of nothingness, God had made every purpose of His eternal counsel to stand fast and firm by the gift of His dear Son to us. He was then God's Amen to His eternal purpose. 2. When our Lord actually came upon the earth, He was then God's Amen to the long line of prophecies. That babe among the horned oxen, that carpenter's son, was God's declaration that prophesy was the voice of heaven. 3. Christ was God's Amen to all the Levitical types. Especially when up to the Cross as to the altar He went as a victim and was laid thereon, then it was that God solemnly put an Amen into what otherwise was but typical and shadowy. 4. Christ is God's Amen to the majesty of His law. He has not sinned Himself, but He has the sins of all His people imputed to Him. He has never broken the law, but all our breaches thereof were laid on Him. The law says He is accursed, for He has sin upon Him: will the Father consent that His own Beloved shall be made a curse for us? Hearken and hear the Lord's Amen. "Awake, O sword, against the man that is My fellow, saith the Lord." What, does God the Father say Amen? Can it be? It is even so. He says, Amen. And what an awful Amen too, when the sweat of blood started from every pore of His immaculate body. 5. Jesus Christ is very blessedly God's Amen to all His covenant promises, for is it not written that "all the promises of God in Him are yea and in Him Amen." 6. Jesus Christ will be God's Amen at the conclusion of this dispensation in the fulness of time. II. HE IS OUR AMEN IN HIMSELF. 1. He proved Himself to be Amen; the God of truth, sincerity, and faithfulness in His fulfilment of covenant engagements. "Lo I come! In the volume of the book it is written of Me: I delight to do Thy will, O God." From all eternity He declared Himself to be ready to go through the work, and when the time came He was straightened till the work was done. 2. He was also "the Amen" in all His teachings. We have already remarked that He constantly commenced with "Verily, verily I say unto you." Christ as teacher does not appeal to tradition, or even to reasoning, but gives Himself as His authority. 3. He is also "the Amen" in all His promises. Sinner, I would comfort thee with this reflection. 4. Jesus Christ is yea and Amen in all His offices. He was a priest to pardon and cleanse once; He is Amen as priest still. He was a King to rule and reign for His people, and to defend them with His mighty arm; He is an Amen King, the same still. He was a prophet of old to foretell good things to come; His lips are most sweet, and drop with honey still — He is an Amen Prophet. 5. He is Amen with regard to His person. He is still faithful and true, immutably the same. Not less than God! Omnipotent, immutable, eternal, omnipresent still! God over all, blessed for ever. O Jesus, we adore Thee, Thou great Amen. He is the same, too, as to His manhood. Bone of our bone still; in all our afflictions still afflicted. III. HE IS EXPERIMENTALLY GOD'S AMEN TO EVERY BELIEVING SOUL. 1. He is God's Amen in us. If you want to know God you must know Christ; if you want to be sure of the truth of the Bible you must believe Jesus. 2. Jesus Christ is "the Amen" not only in us, but "the Amen" for us. When you pray, you say Amen. Did you think of Christ? Did you offer your prayer through Him? Did you ask Him to present it before God? If not, there is no Amen to your prayer. 3. I want that Jesus Christ should be God's Amen in all our hearts, as to all the good things of the covenant of grace; I am sure He will be if you receive Him. (C. H. Spurgeon.)
(Dean Farrar.)
(W. Milligan, D. D.)
(J. Culross, D. D.)
1. A Church may fail into a condition far other than that for which it has a repute. It may be famous for zeal, and yet be lethargic. The address of our Lord begins, "I know thy works," as much as to say, "Nobody else knows you. Men think better of you than you deserve. You do not know yourselves, you think your works to be excellent, but I know them to be very different." The public can only read reports, but Jesus sees for Himself. He knows what is done, and how it is done, and why it is done. 2. The condition described in our text is one of mournful indifference and carelessness. They were not infidels, yet they were not earnest believers; they did not oppose the gospel, neither did they defend it; they were not working mischief, neither were they doing any great good. 3. This condition of indifference is attended with perfect self-complacency. The people who ought to be mourning are rejoicing, and where they should hang out signals of distress they are flaunting the banners of triumph. What can a Church require that we have not in abundance? Yet their spiritual needs are terrible. Spiritually poor and proud. 4. This Church of Laodicea had fallen into a condition which had chased away its Lord. "I stand at the door and knock." That is not the position which our Lord occupies in reference to a truly flourishing Church. If we are walking aright with Him, He is in the midst of the Church, dwelling there, and revealing Himself to His people. II. THE DANGER OF SUCH A STATE. 1. The great danger is, to be rejected of Christ. "I will spue thee out of My mouth." Churches are in Christ's mouth in several ways, they are used by Him as His testimony to the world, He speaks to the world through their lives and ministries. When God is with a people they speak with Divine power to the world, but if we grow lukewarm Christ says, "Their teachers shall not profit, for I have not sent them, neither am I with them. Their word shall be as water spilt on the ground, or as the whistling of the wind." Better far for me to die than to be spued out of Christ's mouth. Then He also ceases to plead for such a Church. Mighty are His pleadings for those He really loves, and countless are the blessings which come in consequence. It will be an evil day when He casts a Church out of that interceding mouth. Do you not tremble at such a prospect? 2. Such a Church will be left to its fallen condition, to become wretched — that is to say, miserable, unhappy, divided, without the presence of God, and so without delight in the ways of God. III. THE REMEDIES WHICH THE LORD EMPLOYS. 1. Jesus gives a clear discovery as to the Church's true state. He says to it, "Thou art lukewarm, thou art wretched and miserable, and poor, and blind, and naked." I rejoice to see people willing to know the truth, but most men do not wish to know it, and this is an ill sign. We shall never get right as long as we are confident that we are so already. Self-complacency is the death of repentance. 2. Our Lord's next remedy is gracious counsel. He says, "I counsel thee to buy of Me gold tried in the fire." 3. Now comes a third remedy, sharp and cutting, but sent in love, namely rebukes and chastenings. "As many as I love, I rebuke and chasten." 4. The best remedy for backsliding Churches is more communion with Christ. "Behold," saith He, "I stand at the door and knock." This text belongs to the Church of God, not to the unconverted. It is addressed to the Laodicean Church. There is Christ outside the Church, driven there by her unkindness, but He has not gone far away: He loves His Church too much to leave her altogether, He longs to come back, and therefore He waits at the doorpost. He knows that the Church will never be restored till He comes back, and He desires to bless her, and so He stands waiting and knocking. (C. H. Spurgeon.)
1. This complaint is made against the Church. We learn from this fact that Churches do become corrupt; they do decay. Keep, therefore, the Christ of God, who never will fail, or decay, exalted above the Church in your minds and hearts. 2. This complaint is made by One who can say, "I know." 3. This complaint is made by One who does know, and cannot misrepresent. 4. This complaint is made by One who does know, and cannot misrepresent, and who has a right to complain. Just let us see now what is meant by the lukewarmness complained of. The people had love for Christ, but it was not ardent. The people had charity among themselves, but it was not fervent. The people received spiritual blessings, but they did not thirst for them. The people wrought good works, but not zealously. The people prayed, but not fervently. They gave, but not liberally or cheerfully. The whole heart was not given to anything in connection with church life. Perhaps through the neglect of the means of preserving spiritual heat, or by using unwise means or false means, these people had become lukewarm, or perhaps by some besetting sin. 5. Now this complaint is based on works. "I know thy works, that thou art neither cold nor hot." One would have thought that "the Amen, the true and faithful Witness," would have said, "I know thy heart; I know thy spirit." The complaint is based on works, and not so much on general conduct as on labours of love. These were less than since their first profession. Oh, what a striking fact this is in church life! How thoroughly it reappears before the eye of every pastor. 6. See, the complaint is based on works, and it is made with evident feeling. Christ could not speak without feeling, far less could He complain without feeling. It is the want of feeling in the complaints that people make about Churches that so often distresses one. II. THE THREATENING. Any food or drink which ought to be either hot or cold is most unpleasant if lukewarm; and the strong language used here means, "I will reject thee." 1. This threatening is addressed, not to the individual, but to the Church. Christ presently turns to the individual, counselling him "to buy of Me gold." You cannot be in communion with Christ without being rebuked. Why? Because your faults and defects are continually coming out, and His love for you is such that He will not let them pass — He cannot let them pass. If, however, you be merely a nominal disciple, they will often pass unnoticed, and you will not hear a sound of rebuke from the skies until the day of final reckoning. 2. "The Amen" rejects the lukewarm Church. He rejects it — how? First, by withdrawing His Spirit from it because such a Church is not His temple. And secondly, by not using it for the purposes of His kingdom. 3. Now, observe, in conclusion, that works are expected from a Christian Church, and the works of the Church show whether it be cold or hot. (S. Martin.)
II. THE CAUSES OF THIS LUKEWARMNESS OF SPIRITUAL LIFE. Of course the tendency to it is in us all. Take a bar of iron out of the furnace on a winter day, and lay it down in the air, and there is nothing more wanted. Leave it there, and very soon the white heat will change into livid dulness, and then there will come a scale over it, and in a short time it will be as cold as the frosty atmosphere around it. And so there is always a refrigerating process acting upon us, which needs to be counteracted by continual contact with the fiery furnace of spiritual warmth, or else we are cooled down to the degree of cold around us. But besides this universally operating cause there are many others which affect us. I find fault with no man for the earnestness which he flings into his business, but I ask you to say whether the relative importance of the things seen and unseen is fairly represented by the relative amount of earnestness with which you and I pursue these respectively. Then, again, the existence among us, or around us, of a certain widely diffused doubt as to the truths of Christianity is, illogically enough, a cause for diminished fervour on the part of the men that do not doubt them. That is foolish, and it is strange, but it is true. And there is another case, which I name with some hesitation, but which yet seems to me to be worthy of notice; and that is, the increasing degree to which Christian men are occupied with what we call, for want of a better name, secular things. I grudge the political world nothing that it gets of your strength, but I do grudge, for your sakes, as well as for the Church's sake, that so often the two forms of activity are supposed by professing Christians to be incompatible, and that therefore the more important is neglected, and the less important done. III. THE LOVING CALL TO DEEPENED EARNESTNESS. "Be zealous, therefore." Lay hold of the truth that Christ possesses a full store of all that you can want. Meditate on that great truth and it will kindle a flame of desire and of fruition in your hearts. "Be zealous, therefore." And again, "As many as I love, I rebuke and chasten." "Be zealous, therefore." That is to say, grasp the great thought of the loving Christ, all whose dealings, even when His voice assumes severity, and His hand comes armed with a rod, are the outcome and manifestation of His love; and sink into that love, and that will make your hearts glow. "Behold, I stand at the door and knock." "Be zealous, therefore." Think of the earnest, patient, long-suffering appeal which the Master makes, bearing with all our weaknesses, and not suffering His gentle hand to be turned away, though the door has been so long barred and bolted in His face. IV. THE MERCIFUL CALL TO A NEW BEGINNING. "Repent." (A. Maclaren, D. D.)
1. He adds the sin of a hypocritical profession to his other sins. 2. He adds the guilt of presumption, pride, and self-flattery, imagining he is in a safe state and in favour with God; whereas he that makes no pretensions to religion has no such umbrage for this conceit and delusion. 3. He is in the most dangerous condition, as he is not liable to conviction, nor so likely to be brought to repentance. 4. The honour of God and religion is more injured by the negligent, unconscientious behaviour of these Laodiceans, than by the vices of those who make no pretensions to religion; with whom therefore its honour has no connection.But to be more particular: let us take a view of a lukewarm temper in various attitudes, or with respect to several objects. 1. Consider who and what God is. He is the original uncreated beauty, the sum total of all natural and moral perfections, the origin of all the excellences that are scattered through this glorious universe; He is the supreme good, and the only proper portion for our immortal spirits. He also sustains the most majestic and endearing relations to us: our Father, our Preserver and Benefactor, our Lawgiver, and our Judge. Is such a Being to be put off with heartless, lukewarm services? 2. Is lukewarmness a proper temper towards Jesus Christ? Is this a suitable return for that love which brought Him down from His native paradise into our wretched world? Oh, was Christ indifferent about your salvation? Was His love lukewarm towards you? 3. Is lukewarmness and indifferency a suitable temper with respect to a future state of happiness or misery? 4. Let us see how this lukewarm temper agrees with the duties of religion. And as I cannot particularise them all, I shall only mention an instance or two. View a lukewarm professor in prayer. The words proceed no further than from your tongue: you do not pour them out from the bottom of your hearts; they have no life or spirit in them, and you hardly ever reflect upon their meaning. And when you have talked away to God in this manner, you will have it to pass for a prayer. But surely such prayers must bring down a curse upon you instead of a blessing: such sacrifices must be an abomination to the Lord (Proverbs 15:8). The next instance I shall mention is with regard to the Word of God. You own it Divine, you profess it the standard of your religion, and the most excellent book in the world. Now, if this be the case, it is God that sends you an epistle when you are reading or hearing His Word. How impious and provoking then must it be to neglect it, to let it lie by you as an antiquated, useless book, or to read it in a careless, superficial manner, and hear it with an inattentive, wandering mind! Ye modern Laodiceans, are you not yet struck with horror at the thought of that insipid, formal, spiritless religion you have hitherto been contented with? 1. Consider the difficulties and dangers in your way. You must be made new men, quite other creatures than you now are. And oh! can this work be successfully performed while you make such faint and feeble efforts? 2. Consider how earnest and active men are in other pursuits. Is religion the only thing which demands the utmost exertion of all your powers, and alas! is that the only thing in which you will be dull and inactive? (S. Davies, M. A.)
II. WHAT ARE THE CAUSES OF LUKEWARMNESS? 1. May we not put first, worldly prosperity, the intrusion of something else into the place which God once occupied, and which God alone ought to occupy in the affections? 2. Another cause is the frequency of little sins. Evil speaking, untruthfulness and exaggeration, outbreaks of temper, vanity, self-indulgence, these, freely indulged, show not only that religion has no real power in the heart, but relax the hold of conscience, lessen our confidence towards God, and so chill our love. 3. Then, again, we may mention dissipation of mind, occupation in so many pursuits that little or no time is allowed for undisturbed communion with God in prayer and meditation. We all find it difficult to keep our attention fixed upon God without distraction. But how much harder if we allow our hearts to be choked with the pleasures and cares of this world! And if we cannot find time to think about Him we certainly shall not have power to love Him first, perhaps not to love Him at all with anything that deserves the name of love. In other ways this dissipation of mind serves to produce lukewarmness. If we are too busy to fix our minds upon God we shall scarcely have time to pay much attention to ourselves. How should we manage that which requires so much resolution, so much abstraction from worldly things, strict self-examination? How should we accurately measure our gain and loss since the last solemn inquiry into our spiritual state? How ascertain where we stand before God? III. These are some of the causes, and some of the symptoms too — for it is impossible to keep them distinct — of lukewarmness. SOME OTHER SYMPTOMS may be mentioned. If you suffer yourself on every little pretext to shorten, or to omit, your devotions; if you care more about the fact of going through them than about the manner or the spirit in which you go through them; if, when you feel not altogether happy in your conscience towards God and man, you either neglect self-examination, or set about it in a slovenly way; if, when you have detected a fault in yourself, you are slow at reformation; if you act, day after day, without once sanctifying your motives and your actions to God; if you never aim at forming habits of obedience to His commandments; if you never attack any one particular sin; if you despise little things and daily opportunities; if you delight rather in thinking of the good you have done than of the good you have left undone, resting on the past rather than looking forward into the future; if you never care to have God in all your thoughts, and, by meditation at least, to be a partaker of the sufferings of Christ, then I fear it must be said of you that you are lukewarm. IV. Would to God that we could as easily tell THE REMEDY as the disease. Try, then, if ever you feel your love growing cold, your faith less vivid, to quicken them by meditation on eternal truths, so as to saturate your minds with the conviction of their infinite importance. Fight against the cause of lukewarmness; against worldliness, self-indulgence, carelessness, habitual sins, however little they may seem, self-complacency in the past, the oppression of too many cares. That can be no duty which perils the soul. (W. Mitchell, M. A.)
1. A lukewarm religion is a direct insult to the Lord Jesus Christ. If I boldly say I do not believe what He teaches, I have given Him the lie. But if I say to Him, "I believe what Thou teachest, but I do not think it of sufficient importance for me to disturb myself about it," I do in fact more wilfully resist His word; I as much as say to Him, "If it be true, yet is it a thing which I so despise that I will not give my heart to it." 2. Bethink you, again, does the Lord Jesus deserve such treatment at your hands? and may He not well say of such hearts as ours, He would that we were "either cold or hot"? 3. The lukewarm Christian compromises God before the eyes of the world in all he does and says. The world sees a man who professes to be going to heaven, but he is travelling there at a snail's pace. He professes to believe there is a hell, and yet he has tearless eyes and never seeks to snatch souls from going into the fire. Let the minister be as earnest as ever he will about the things of God, the lukewarm Christian neutralises any effect the minister can produce, because the world will judge the Church not by the standard of the pulpit so much as by the level of the pew. And thus they say, "There is no need for us to make so much stir about it; these peculiar people, these saints, take it remarkably easy; they think it will all be well; no doubt we do as much as they do, for they do very little." 4. The Lord hateth lukewarmness, because wherever it is found it is out of place. There is no spot near to the throne of God where lukewarmness could stand in a seemly position. II. DISSUASIVES AGAINST LUKEWARMNESS. As Christians, you have to do with solemn realities; you have to do with eternity, with death, with heaven, with hell, with Christ, with Satan, with souls, and can you deal with these things with a cold spirit? Suppose you can, there certainly never was a greater marvel in the world, if you should be able to deal with them successfully. These things demand the whole man. And the day is coming when you will think these things worthy of your whole heart. When you and I shall lie stretched upon our dying beds, I think we shall have to regret, above all other things, our coldness of heart. Ay, and there will be a time when the things of God will seem yet more real even than on the dying bed. I refer to the day when we shall stand at the bar of God. (C. H. Spurgeon.)
I. THE SIGNS OF LUKEWARMNESS IN RELIGION. 1. We may first describe the state to which the Lord refers in the message to Laodicea as a state of great spiritual insensibility. 2. Another symptom of lukewarmness in religion may be discovered in the influence which the opinions and the example of the world exert upon us. Why not preserve just so much of religion as will satisfy the meagre demands of a sleepy conscience, and yet enjoy the pleasures, and pursue with breathless haste the riches, of the world? The attempt is vain! 3. But, further, that Laodicean spirit which the text describes, betrays itself at length in a decay of zeal for God. Does it cause you but little sorrow that the Saviour of the world should still be an outcast from so large and fair a portion of His inheritance? Have you no bowels of mercies for a perishing world? II. Some of those CIRCUMSTANCES WHICH RENDER THIS LUKEWARM STATE SO DANGEROUS TO THE SOUL. 1. The first that strikes us arises from the very nature of spiritual religion. For it is a contest against a corrupt nature. All the natural aids are on the side of sin: the world and the flesh are banded in one common cause. So that to lose ground in religion is not merely to risk our souls by wasting those advantages we have gained, but, further, it is to arm our enemies; it is to give to them the advantages which we have lost: for the attractive power of sin increases as we approach it. 2. The danger of this state is increased by the circumstance that there is in it nothing which at first excites alarm. For it is not a lapse into open sin. It does not amount to a rejection of the gospel. After all, the lukewarm Christian, compared with the multitude, is a religious man. And all this serves to soothe and to quiet his conscience. (J. B. Marsden, M. A.)
2. The absolutely cold are in one respect less hardened than the lukewarm. They have at least usually less familiarity with those means of grace, whose abuse is as sure to harden the heart as their right use is to melt and refine it. 3. A third reason why the faithful Witness might wish even that we were cold rather than lukewarm is, that in the latter case we do more signal disparagement to the grace He dispenses, to the gospel He has revealed. (Canon Girdlestone.)
II. THE COLD CONDITION. There is, of course, in human nature a continual tendency to cool down. Like the earth's surface during the night, our hearts are incessantly raying off heat. People don't intend probably to be cold and insensible to the things of God, but their mental force is run off, and so they grow cold. But then, once coldness comes it propagates itself, it even justifies itself. Men permanently, steadily cold, men with the spiritual thermometer standing constantly at zero, take various lines. There is among those who still profess to be Christians what may be called an orthodox and a heterodox coldness. Orthodox coldness still preserves the form of its faith, though that faith, instead of being a living figure, is a mere marble effigy — a corpse. Heterodox coldness has readjusted its beliefs and considerably modified them. Cold tends to contract most things, and faith among the rest. When men become cold after this fashion they become incapable of high belief, the belief that transforms a man and brings him near to God. They narrow their horizon, and all the stars go out of their sky. Cold men are dangerous neighbours. They very soon draw off all the heat from us. Let a centre of ice once form in a pond, and if the water be undisturbed, in a few hours it is frozen over. If we wish to preserve our heat, we must take care what company we keep. Alas! for that icy chill that has settled over many a heart that once throbbed kindly and truly in the service of Christ and of humanity I Some of the cold men look like icebergs. The fact is, they are not icebergs; they are extinct volcanoes. They once glowed with deep subterranean fires, and a red-hot stream of energy poured down the mountain-side. Now, there is only a collection of sulphur and ashes and crusted lava cakes. III. THE LUKEWARM CONDITION. Lukewarmness is a stage of cooling down. No soul stops short at this stage. The heart leaps at once into fire and life. But it chills gradually. A lukewarm man you cannot describe. He is a mere collection of negations. His soul is like a reservoir or bath, into which streams of hot water and cold are being run at the same time, and you cannot tell which current is stronger, for they are often about equally strong. A lukewarm man has force, but it never moves him to any definite action. He has sympathies, but they tend to evaporate. He thinks, on the whole, he is a good, a religious man, on the side of Christ and of right. Other people are, on the whole, not quite sure what side he is on. The lukewarm man does not make it a principle to confine his religion to the four walls of the church, and the two boards of the Bible. He holds that it should not be so confined. And so he carries a few scraps of it into his daily life. He knows that prayer should not be an empty form, so he occasionally tries to pray inwardly and sincerely — that is, when he is neither very tired nor very busy. He has never given way on a question of principle, except when he was very hard pushed, or it appeared that very few people were looking on: and he has really often regretted giving way at all. He does not intend to do it again. A lukewarm man generally does a little Christian work, not, of course, enough to involve any sacrifice or exhaustion, nor would he take any pains to provide a substitute for occasional or even frequent absence. It is only genuine workers who do that. The lukewarm person has made a great many vows in the matter of religion in the course of his or her life — too many, in fact. It would have been better to have made fewer and kept some. IV. CHRIST'S VERDICT ON THESE STAGES OF RELIGIOUS EMOTION. He regards it best to be hot, next best to be cold, worst of all to be lukewarm. Two or three reasons may be suggested. 1. There is, first, its unreality. Lukewarmness is a sort of imposture or sham. It is neither one thing nor another; and in a world that is sternly real, things and persons ought to have a definite character. Lukewarmness is the absence of character. It perplexes an outsider, and often imposes on a man himself. 2. Then it is useless. It has really no place in the order of things. 3. Further, it is a very impracticable state. You don't know how to deal with it. 4. Lastly, it is a dangerous state. It is more difficult to treat a man in a low fever than to treat a man who is sharply unwell. Lukewarmness tends not to get hotter, but to get colder. There is really more hope for s man who is cold outright. He is not blinding himself. He is not playing with truths. He knows he is cold. As a rule it is only when lukewarmness has died down into coldness that a change for the better comes. A man loses all, or almost all, religious life and interest, and then he starts to find himself thus dead, and turns in penitence and fear to Christ. (John F. Ewing, M. A.)
1. They are lukewarm who are at no pains to guard against error, and to acquire just sentiments of religion. 2. They are lukewarm who, from worldly hopes or fears, detain in unrighteousness the truth they know, and who will not profess it openly. 3. They are lukewarm who give God the body, but withhold from Him the soul. 4. The inactivity of professed Christians is a strong proof that they are lukewarm. 5. Many discover their lukewarmness by the limitations within which they confine their obedience, or by the weakness of their religious affections, when compared with their affections to worldly objects. 6. They are lukewarm who are little affected with the advancement or the decay of religion, or with that which concerns the common welfare of mankind. II. WHY A LUKEWARM SPIRIT SO WOEFULLY PREVAILS AMONG MANY WHO PROFESS TO BELIEVE THE RELIGION OF JESUS. Lukewarmness prevails through an evil heart of unbelief. Men imagine that they believe the threatenings of the law and the promises of the gospel, who have never considered either their interesting nature or their undoubted certainty. Strangers they must be to holy fervour of spirit who see not the beauty and glory, and who relish not the pleasures of religion; who talk of treasures in heaven, but view the treasures of this earth as more desirable; and who fondly cherish a secret hope that God will be less severe on transgressors than the language of His threatenings supposes. The want of religious principles, ill-founded and presumptuous hopes, and that lukewarmness which flows from both, are greatly promoted by bad education and by bad example. The ordinary commerce of the world completes the ruin which education had begun. The conversation and manners of those whom the young are taught to love, or whose superior age and wisdom they respect, completely pervert their ideas, their resolutions, and their conduct. III. THE FOLLY, GUILT, AND DANGER OF THIS LUKEWARM TEMPER. 1. The lukewarm practically deny the excellence and the importance of religion. 2. A lukewarm religion answers no valuable purpose. 3. The temper and conduct of the lukewarm is peculiarly base and criminal. (1) (2) (3) 4. The lukewarm are not reclaimed without great difficulty, and they are always waxing worse and worse, whether it is pride, or self. deceit, or gross hypocrisy which chiefly prevails in their characters. 5. Lukewarmness exposes men to the dreadful effects of God's vengeance in temporal judgments, in spiritual plagues, and in eternal destruction. (John Erskine, D. D.)
I. The first alarming symptom of the existence of lukewarmness is A GROWING INATTENTION TO THE PRIVATE DUTIES OF RELIGION. II. Another evidence of the encroachments of lukewarmness is CARELESSNESS IN ATTENDING PUBLIC WORSHIP. III. A third symptom of lukewarmness, about which there can be no possible mistake is AN INDIFFERENCE CONCERNING THE BENEVOLENT ENTERPRISES OF THE DAY, AND SCANT OFFERINGS FOR THEIR FURTHERANCE. The world has an eagle eye for anything inconsistent, and nothing disgusts it more than lukewarmness in those who claim to be followers of Christ. (J. N. Norton, D. D.)
1. It makes our religion unreal. It is not the love of God which constrains us, but fashion, or custom. Our religion is like a spurious coin, good enough to look on, but when tried it does not ring true. 2. Next, indifference makes people ignorant of the teachings of the Church, they are often unacquainted with the very A B C of Christianity. 3. Again, this lukewarm indifference makes people selfish and idle. The idea of making any sacrifice for Christ's sake is not in their thoughts. 4. But above all, this lukewarm indifference leads to a shallow view of sin. (H. J. Wilmot Buxton, M. A.)
(G. Bowes.)
I. First, let us think of the Church in Laodicea and listen to THEIR SAYING; it may prevent us from reaching such a height of pride as to speak as they did. 1. The spirit of self-congratulation expressed itself in a manner strikingly unanimous. It was the general, unanimous feeling, from the minister down to the latest convert, that they were a most wonderful Church. They were heartily at one in having a high estimate of themselves, and this helped to keep them together, and stirred them to attempt great things. 2. This saying of theirs was exceedingly boastful. The present was all right, the past was eminently satisfactory, and they had reached a point of all but absolute perfection, for they needed nothing. 3. They were sincere in this glorying. When they said it they were not consciously boasting, for the text says, "And thou knowest not that thou art wretched, and miserable, and poor, and blind, and naked." They did not know the truth. How readily do we believe a lie when it fosters in us a high opinion of ourselves. 4. But now see what was their actual state: they were altogether mistaken. These intelligent persons, these wealthy persons, these instructed persons did not know themselves, and that is the grossest kind of ignorance. You remember the Tay Bridge disaster. There is no doubt whatever that the bridge was not fitted for its position, its ordinary strain was all it could bear; but nobody thought so. Undoubtedly the engineers reckoned it would stand any test to which it might be put, and therefore there was no attention given to it to make it any stronger and to provide against sudden disaster; and consequently when a specially fierce hurricane was out one night it swept it all away. That is just the picture of many a Church and many a man, because he is thought to be so pious, and the Church is thought to be so correct and vigorous, therefore no attempt is made for improvement, no special prayer, no cries to heaven. II. OUR LORD'S BLESSED COUNSEL. 1. Note how He begins: "I counsel thee to buy." Is not that singular advice? Just now He said that they were "wretched" and "poor." How can they buy? Surely it suggests to us at once those blessed free grace terms which are only to be met with in the market of Divine love: "Yea, come, buy wine and milk without money and without price." 2. But next, what does He say? "I counsel thee to buy of Me." Ah, they had been dealing with one another: they had been bartering amongst themselves. One brother had brought this talent, another that, and they had grown rich, as they thought, by a mutual commerce. "Now," says Christ, "compare yourselves with yourselves no longer: give up seeking of man, and buy of Me." It is the very foundation of grace — to be willing to buy of Christ. 3. Now see the goods which He describes. "I counsel thee to buy of Me" — what? Everything. It is true that only three wants of these people are here mentioned, but they are inclusive of all needs. 4. The counsel of the Lord is not only that we buy of Him everything, but that we buy the best of everything of Him. Gold is the most precious metal, but He would have them buy the best of it, "gold tried in the fire"; gold that will endure all further tests, having survived that of fire. Remember the raiment too, for that is of the best; our Lord calls it "white raiment." That is a pure colour, a holy colour, a royal colour. We put on the Lord Jesus as our joy, our glory, our righteousness. And as to the eyesalve, it is the best possible one, for Jesus says, "Anoint thine eyes with eyesalve that thou mayest see." 5. All this is the counsel of Christ, and the counsel of Christ to a people that were proud and self-conceited. (C. H. Spurgeon.)
(J. Culross, D. D.)
II. THEIR REAL CONDITION, AS DESCRIBED BY ONE WHO KNEW IT WELL. "And knowest not that thou art wretched" — literally, "that thou art the wretched on" — the wretched one out of these Asiatic Churches — the wretched one in all the Churches of Christ. The Laodicean Church thought itself to be the great one; and, to correct them, Christ is represented as saying, "and knowest not that thou art the wretched one." A slave to vanity and to delusion, this Church was verily the wretched and the pitiable one, a true object for compassion. III. THE COUNSEL. It is just the same with a man who professes to cultivate his mind, to increase his knowledge, and to add to his information — so soon as he begins to rest in what he has gained, and to call it wealth, and to feel rich in it, so soon he arrests his progress in getting to himself the treasures of information and of knowledge. This counsel, I say again, is offered to those who assume and assert that they do not need it. But what is here meant by the word "buy"? — "I counsel thee to buy of Me gold tried in the fire." The word "buy" here does not mean to give an equivalent, but to part with this self-sufficiency, and to part with it for something valuable. We often see God bring a conceited man down to no faith at all in order to lift him up to the position of a true believer. What Christ suggests to these people is this, that they shall part with their self-conceit and with their self-sufficiency. By this "gold tried in the fire, that thou mayest be rich," we may understand sterling godliness as opposed to "the form of godliness without the power." Of what use is a sham Christian? Of what benefit is an unreal Church? Things are precious only as they be true and thorough and entire. "And white raiment that thou mayest be clothed," etc. Put into plain language, this simply means, get what is really valuable; put on what is really fair and true; and try to see things by a proper and spiritual discernment to be derived from above just aa they really are. (S. Martin.)
(Bp. S. Wilberforce.)
I. THAT THERE ARE MULTITUDES OF SUCH SELF-DECEIVERS AMONG PROFESSORS. II. THE GROUNDS AND CAUSES OF THIS SELF-DECEIT AMONG PROFESSORS. 1. The natural deceitfulness of the heart, than which nothing is more treacherous and false (Jeremiah 17:9). 2. Satan is a chief conspirator in this treacherous design. 3. The common works found in unregenerate souls deceive many, who cannot distinguish them from the special works of the Spirit in God's elect (Hebrews 6:4). 4. To add no more, this strengthens self-deceit exceedingly in many, viz., their observations of and comparing themselves with others. Use 1 shall be for caution to professors. Before I tell you what use you should make of it, I must tell you what use you may not make of it.(1) Do not make this use of it — to conclude from what hath been said, that all professors are but a pack of hypocrites.(2) Do not make this use of it — that assurance must needs be impossible, because so many professors are found to be self-deceivers.(3) Do not make this use of it — to conceal or hide the truths or graces of God, or refuse to profess or confess them before men, because many professors deceive themselves and others also by a vain profession. Use 2. Surely you cannot improve this point to a better purpose than from it to take warning, and look to yourselves, that you be not of that number who deceive themselves in their profession. (John Flavel.)
1. "I am rich." The word "rich" is here used in its most extended meaning, as descriptive of the possession of that which is of great value. "I am rich." I possess much; and what I possess is well worth having. If the unconverted sinner has money, he is proud of it. He looks upon it as a great portion. But many of the unconverted have no money to be proud of. That circumstance, however, does not prevent them from finding out that they are rich. Perhaps they have respectable family connections, or they have a goodly personal appearance, or they possess superior talents. In any such case, the mind fastens with special complacency upon the circumstance, and feels all the satisfaction attendant upon the consciousness of being rich. 2. "And increased with goods." These words embody an additional conceit of the unconverted man. He is rich, and his wealth is not in the course of decay; on the contrary, it is rising in its amount, it is accumulating fast. If he is a .young man, he, peradventure, rejoices in the rapid growth and extensive range of his literary and scientific and professional acquirements, and his heart bounds within him as the strong hope arises of approaching distinction and fame. See, again, that man who has left behind him the gay period of youth, and has arrived at the years of maturity and wisdom. He is no longer what he once was. The fire of passion is moderated, and the greaser immoralities of early life are abandoned. From being a person of no character, he is become a person of good character. He is a prudent, a well-behaved, an honourable citizen. 3. "And have need of nothing." In these words we are presented with the unconverted man's climax. The prosperity of his state has arrived at the superlative degree. II. THE UNCONVERTED SINNER'S REAL STATE. 1. "He is wretched." Consider the original state of mankind. Think of its enjoyments, its privileges, its honours, its prospects. What a happy condition! and how wretched the condition which has succeeded! They might be free, but instead of that they are slaves to Satan, to the world, to their own lusts. They might be noble princes; but, alas! they are disgraced outcasts from the Divine favour. They might be kings and priests unto God; but they are doomed criminals, the branded victims of coming vengeance. Surely they are in a wretched condition; they have the Almighty Potentate of heaven and earth for their foe. 2. "Miserable." It is intimated here, that when the mind comes to the consideration of the state of the unconverted, the appropriate emotion is pity. The thraldom they are held in calls for pity; the forfeiture they have incurred, the doom they have provoked, the self-deception they are practising, the false security they are indulging, the infatuation they are exemplifying, demand our pity. 3. "Poor." If the tattered garment around the body be recognised as the symbol of poverty surely we have the symbol of a deeper poverty when the soul is enveloped in the unclean rags of self-righteousness! 4. "Blind." Sinai overhangs him, but he heeds not the frowning mountain. One fairer than the sons of men, and chief among ten thousand, appears to him; but he evinces no sense of His attractions. The deformities of sin do not hinder him from embracing it. Though it be the noon-day of the Gospel, he gropes as one in darkness. The road which he travels is marked for his warning, as the way to everlasting misery and ruin, but he slackens not his pace. Can it be, then, that he sees? Would beauty have no power to draw a man, deformity none to repel him, or dangers to dismay him, unless he were blind? 5. "Naked." This completes the picture of an unconverted state. The unconverted are naked in a two-fold respect — in that they want the garment of justification, and likewise the garment of sanctification. III. SOME INFERENCES DESCRIPTIVE OF THE UNCONVERTED MAN'S ERROR. 1. It is a great error. It is just as great an error as possibly can be. It is not, for example, the error of the man who says it is an hour before noon, or an hour after noon, when it is actually just noon; but it is the error of him who declares it is midnight while he stands under the blaze of the meridian sun. 2. It is a surprising error. It is surprising from its very grossness. Man is so prone to err that the occurrence of small mistakes excites no astonishment; on the contrary, we look for it. But it is startling to find men calling bitter sweet, emptiness abundance, disgrace honour, and misery comfort and happiness. The error in question is the more extraordinary, when it is considered that there are such ample means of getting at the truth. 3. It is a pernicious error. Death is the consequence of adhering to this error — death in its most appalling form — the eternal ruin of body and soul. 4. It is an error which, by human means, is incorrigible. We say not that its correction is beyond the power of God. (A. Gray.)
(C. A. Bartol.)
II. MORAL WEALTH IS THE GREAT WANT OF HUMANITY. Men, whatever else they possess, are abject without it. 1. It is the only wealth that is intrinsically valuable. 2. The only wealth that enriches the man. 3. The only wealth that procures an honourable status in being. 4. The only wealth that secures a true and lasting interest in the universe. III. MORAL WEALTH IS TO BE OBTAINED ONLY IN CONNECTION WITH CHRIST. Jesus has "the gold," "the white garment," "the eyesalve," the "unsearchable riches." IV. MORAL WEALTH MUST BE OBTAINED BY PURCHASE. "Buy of Me." You must give up something for it — ease, self-righteousness, prejudices, worldly gain and pleasures. You must sell that you have. (Homilist.)
1. They are spiritually poverty-stricken. The spiritual wealth consisting of appreciation of the Divine promises, close communion with God, and the glorious visions of hope and faith, is altogether lacking. The wealth of sympathy and helpfulness, the wealth of energy for Christ and His salvation, has no representation in them. 2. They are spiritually naked. The grateful sense of indebtedness to a gracious Saviour, melting the soul and humbling it before Him, has never been felt. 3. They are spiritually blind. That is why they do not detect their nakedness. That is why they do not know their coin is all spurious and their wealth but poverty. (H. Crosby.)
(Free Methodist.)
(J. Culross, D. D.)
I. THE COUNSEL JESUS GIVES. 1. Jesus counsels us what we are to believe. The faculty of belief is as certainly possessed by man as is the faculty of vision; the one is a physical and the other a mental power, but both are possessed by us, and both are to be exercised. Jesus says, "I counsel thee what to believe." To believe in God, in His perfections, His power, wisdom, justice, grace, mercy, truth, love. In His providence and care over you, to believe in such a way as that we shall revere, obey, and love God. To believe in Jesus — "Ye believe in God, believe also in Me" — that I am what the prophets said I should be, the true Messiah. Believe in the fulness of My love, the sufficiency of My atoning work, My ability and willingness to pardon and cleanse, and in the absolute and unchanging truthfulness of all My words. Believe in the Holy Ghost; in His convincing, converting, renewing, sustaining, and sanctifying energy. Believe in the duties pertaining to personal life and godliness as I have revealed them. 2. I have met with not a few young folks who have been sadly perplexed with the question as to what they shall be. One has solved it by saying, "I shall be a great merchant; my ships shall sail on many seas, and my servants and warehouses shall be exceedingly numerous." Another has said, "Science shall be my study." A third has said, "I will be a physician, and I will try to relieve the poor of their maladies." To all such the Heavenly Counsellor comes, and He does not say to such, "How mistaken you all are, you must all change your decisions." Oh no, but He counsels the farmer as he sows to sow goodness, that when the reaping time comes he may reap the same. To the philosopher He counsels the study of the wisdom which is from on high, and which is full of good works; and to the merchant He says, "Let goodness be the article in which you shall always trade; let it store your warehouses, fill the holds of your ships, and govern all your transactions." To all the Heavenly Counsellor says, "Be good; have a good heart, a good conscience, a good intention, a good life." 3. This Heavenly Counsellor tells us also what we are to do. Activity, under His advice, is always to characterise us. The Lord Jesus knows as no one else the great evils of idleness, and how such evils must afflict and torment all who are slothful; and so against this sin He plainly counsels us. In the cultivation of inward holiness and in the development of righteous principles, in the hope of winning souls for heaven and God, work. II. CHRIST'S COUNSELS ARE ALL AND ALWAYS GOLDEN. So that not any mixture can be detected; they have all passed through, and been stamped in, the minting house of heaven. But how shall we know that these counsels are all golden? 1. In the first place, because of their genuineness. It matters not the test through which we put them, or the analysis they are subjected to; not all the testing in the world can either detect the least impurity or make them more genuine than they are. Who, I should like to know, seeks the good of every man, woman, boy, and girl, as Jesus does? And whose counsel when adopted has resulted in such untold good to millions of our fellow creatures as His? Yes, look at it how, when, and where you may, ring it as you please, weigh it, measure it, or bring any other test you please to bear upon the counsel offered by Jesus, and its genuineness will be made the more evident. 2. Because of the value of His counsels. All genuine things are not so valuable as gold; a violet is a genuine violet, but we don't part with gold for violets. The paper on which I am writing is genuine paper, but it is not of the value of gold. The counsel Jesus gives is not only as valuable, but more so than gold. Do you ask what the advice Jesus gives will procure? It will procure for us the favour of God, the approval of angels, and the esteem of all good men. It will procure for us peace within and purity without, enable us to live soberly, righteously, and godly here, and then to sit down in the kingdom of God above and to go no more out. 3. Like gold, they must be searched for. The name of the mine is "the Bible," the implements with which we are to work are prayer, patience, and faith. By knee work and ceaseless industry they will be amply recompensed. 4. Because, like gold, they are to be used. Some people who keep a shop hang up His counsels in their parlours and drawing-rooms; it would be better if they would use them in their business. Some look at them when they put on their Sunday clothes, and then say adieu to them when Sabbath attire is laid away. Better if they would walk and move and live in the same all the week through. Then, like gold, if we use Christ's counsels aright, they will increase more and more. III. NO ONE IS ENTITLED TO EXPECT THIS GOLDEN COUNSEL FOR NOTHING. Men do not part with gold on such terms, nor does Jesus part with His counsels thus, and so He says, "I counsel thee to buy." 1. We are to obtain this counsel in the first place by giving up all our sins. What an exchange I It is dross of the worst for gold of the very best kind. If a man were to come and offer gold and crowns, titles and lands, for old rags and bones, I feel sure there would not be many left in all the houses put together; and yet, whilst Jesus offers the gold of heaven if we will only forsake our evil ways and come to Him, how few are really eager to make the exchange. 2. Then in a sense we purchase the gold of heaven by using aright the quantity already given. It is by use the two talents become five, and the five talents ten. If we walk in the light already given, however faint and feeble it may be, it will conduct us to greater clearness and to more perfect vision. (J. Goodacre.)
I. Now, I observe that the first need of the lukewarm Church Is TO OPEN ITS EYES TO SEE FACTS. Observe that the text falls into two distinct parts, and that the counsel to buy does not extend — though it is ordinarily read as if it did — to the last item in our Lord's advice. These Laodiceans are bid to "buy of" Him "gold" and "raiment," but they are bid to use the "eyesalve" that they "may see." No doubt, whatever is meant by that "eyesalve" comes from Him, as does everything else. But my point is that these people are supposed already to possess it, and that they are bid to employ it. No doubt the exhortation, "anoint thine eyes with eyesalve that thou mayest see," may be so extended as to refer to the general condition of spiritual blindness which attaches to humanity, apart from the illuminating and sight-giving work of Jesus Christ. That true Light, which lighteneth every man that cometh into the world, has a three-fold office as the result of all the parts of which there comes to our darkened eyes the vision of the things that are. He reveals the objects to see; He gives the light by which we see them; and He gives us eyes to see with. "Behold Me as I am, and the things that I reveal to you as they are; and then you will see yourselves as you are." So, then, there comes out of this exhortation this thought, that a symptom constantly accompanying the lukewarm condition is absolute unconsciousness of it. In all regions the worse a man is the less he knows it. It is the good people that know themselves to be bad; the bad ones, when they think about themselves, conceit themselves to be good. The higher a man climbs in any science, or in the practice of any virtue, the more clearly he sees the unscaled peaks above him. The frost-bitten limb is quite comfortable. Another thought suggested by this part of the counsel is that the blind man must himself rub in the eyesalve. Nobody else can do it for him. True! It comes like every other good thing, from the Christ in the heavens; and, as I have already said, if we will attach specific meanings to every part of a metaphor, that "eyesalve" may be the influence of the Divine Spirit who convicts men of sin. But whatever it is you have to apply it to your own eyes. Our forefathers made too much of self-examination as a Christian duty, and pursued it often for mistaken purposes. But this generation makes far too light of it. Apply the eyesalve; it will be keen, it will bite; welcome the smart, and be sure that anything is good for you which takes away the veil that self-complacency casts over your true condition, and lets the light of God into the cellars and dark places of your souls. II. The second need of the lukewarm Church IS THE TRUE WEALTH WHICH CHRIST GIVES. "I counsel thee to buy of Me gold tried in the fire." Now, there may be many different ways of putting the thought that is conveyed here, but I think the deepest truth of human nature is that the only wealth for a man is the possession of God. That wealth alone makes us paupers truly rich. For there is nothing else that satisfies a man's craving, and supplies a man's needs. That wealth has immunity from all accidents. No possession is truly mine of which any outward contingency or circumstance can deprive me. But this wealth, the wealth of a heart enriched with the possession of God, whom it knows, loves, trusts, and obeys, this wealth is incorporated with a man's very being, and enters into the substance of his nature; and so nothing can deprive him of it. The only possession which we can take with us when our nerveless hands drop all other good, and our hearts are untwined from all other loves, is this durable riches. III. The third need of a lukewarm Church is THE RAIMENT — THAT CHRIST GIVES. The wealth which He bids us buy of Him belongs mostly to our inward life; the raiment which He proffers us to wear, as is natural to the figure, applies mainly to our outward lives, and signifies the dress of our spirits as these are presented to the world. I need not remind you of how frequently this metaphor is employed throughout the Scripture. There is nothing in the world valuer than effort after righteousness which is not based on faith. "Buy of Me raiment," and then, listen to the voice which says, "Put off the old man with his deeds, and put on the new man of God created in righteousness and holiness of truth." IV. Lastly, ALL SUPPLY OF THESE NEEDS IS TO BE BOUGHT. "Buy of Me." There is nothing in that counsel contradictory to the great truth, that "the gift of God is eternal life." (A. Maclaren, D. D.)
1. Gold represents the blessed Saviour, for He is the most excellent of beings. 2. Gold represents the gospel, for it is the most excellent of systems. 3. Gold represents the Christian graces, for they are the most permanent of treasures. Faith, hope, and love have a power to bless beyond this world's wealth. II. THIS PRECIOUS COMMODITY TRIED. Even philosophy itself has confessed that the gold of the gospel alone will sustain in the final conflict. III. THIS TRIED AND PRECIOUS COMMODITY IS OFFERED FOR ACCEPTANCE It is strange but true that men reject salvation because it is freely offered. Pride resents the humbling conditions. Self-will tramples beneath its feet offered mercy. IV. THE GLORIOUS CONSEQUENCE OF ACCEPTING. Soul riches are the true abiding wealth. (W. Burrows, B. A.)
(J. Owen, D. D.)
— I. IN REFERENCE TO THE SINNER, WHAT IS THE OBJECT OF DIVINE CHASTISEMENT? The merciful design is the conviction and conversion of the sinner, his restoration to the image of God. And what are the means employed by the Holy Spirit for this end? Sickness, poverty, bereavements, the ministry of the Word, the faithful admonition of a loving friend, or even a tract offered by the wayside. II. IN REGARD TO THE LORD'S OWN PEOPLE, WHAT IS HIS DESIGN IN AFFLICTING THEM? 1. To prevent sin in them, He sees the beginning of mischief in the heart, and He nips the sin in the bud. 2. To wean them from this present world. 3. To lead them nearer to Himself. III. THE ATTITUDE OF THE SAVIOUR TOWARDS SINNERS. (H. E. Windle, M. A.)
(J. Culross, D. D.)
1. That God chastises His children out of love, and for their good.(1) Afflictions to them whom God loves are medicinal, and thereby they recover their health by repentance from some spiritual disease.(2) Afflictions are preservatives to keep them whom God loveth from sin (2 Corinthians 12:7).(3) Afflictions make the fruitless bring forth fruit, beget many virtues, and make God's graces in us to bloom and bring forth works pleasing unto out Heavenly Father.(4) Afflictions draw men nearer unto God. The main use of all is for comfort in all our sufferings and crosses whensoever God sends them: for they are signs of our sonship and tokens of His love. 2. That if God spares not those whom He loveth, much less shall His enemies escape punishment. 3. That God rebukes before He chastens.(1) If this then be God's manner of dealing, it should behove us not lightly to pass by His warnings.(2) If God so powerfully warns His creature before He strikes him, how dare we strike our brother before we warn him? II. OUR DUTY. We must be zealous, and repent. 1. Concerning zeal.(1) Zeal is the intention and vehemency of all our affections in matters of God and His service. It hath its name of Zew, which is, to burn and boil as water over the fire, and thence may be styled the fervency of our affections. Such a one was Apollos (Acts 18:25); and such St. Paul exhorts the Romans to be (Romans 12:11). For as burning is the excess or highest pitch of heat, so is zeal of our affections. But as in our bodies we find aguish burnings as well as the healthful vigour of natural heat; and as Nadab and Abihu offered fire unto God, but not the right and holy fire (Leviticus 10:1), so are there some counterfeits of zeal, as it were false fires, abominable unto God and odious unto men. The kinds, then, of false zeal may be reduced unto three heads. (a) (b) (c) 2. Repentance is the changing of our course from the old way of sin unto the new way of righteousness: or more briefly, a changing of the course of sin for the course of righteousness. It is called also conversion, turning and returning unto God. I will describe it briefly in five degrees, which are as five steps in a ladder, by which we ascend up to heaven.(1) The first step is the sight of sin and the punishment due unto it. For how can the soul be possessed with fear and sorrow, except the understanding do first apprehend the danger? — for that which the eye sees not, the heart rues not. The serious penitent must be like the wary factor, he must retire himself, look into his books, and turn over the leaves of his life; he must consider the expense of his time, the employment of his talent, the debt of his sin, and the strictness of his account.(2) And so he shall ascend unto the next step, which is sorrow for sin. For he that seriously considers how he hath grieved the Spirit of God and endangered his own soul by his sins, cannot but have his spirit grieved with remorse.(3) The third step up this ladder is the loathing of sin. A surfeit of meats, how dainty and delicate soever, will afterwards make them loathsome.(4) The fourth step is the leaving off sin. To what purpose doth the physician evacuate ill humours, if the patient still distempers himself with ill diet? What shall it avail a man to endure the lancing, searching, and tending of a wound, if he stay not for the cure?(5) The fifth and last step is the cleaving unto God with full purpose of heart to walk before Him in newness of life. All the former degrees of repentance were for the putting off of the old man; this is for the putting on of the new. III. THE CONNECTION AND DEPENDENCE of these latter words ("Be zealous therefore, and repent") upon the former ("As many as I love, I rebuke and chasten.") Many things might be here observed, but I will name but one, which is this, that repentance is the means to avoid and prevent God's judgments. For (as observes) He that hath decreed to publish by justice, hath promised to grant pardon by repentance. And so Jeremiah 18:7. (J. Mede, B. D.)
I. THE LOVE. The "I" here is emphatic, and by its prominence Christ presents Himself specially as the lover, the rebuker, the chastener. His thoughts are not our thoughts, nor our ways His ways. He loves where others would hate. He shows His love by chastening where others would show theirs by indulging. II. THE DISCIPLINE OF LOVE. Mark the way in which this love deals with Laodicea. It deals in tenderness, and yet in solemn severity. Instead of letting Laodicea escape, it takes hold of her, as a wise father of his disobedient child, and makes her sensible how much it hates the sin. 1. He reproves by word and deed. 2. What the chastening was we know not: it would be something specially suited to the self-sufficiency and worldliness of the Laodiceans. Perhaps they were stripped of their riches; perhaps visited by sickness and death; laid desolate by grievous sorrow; some long-continued trial, stroke upon stroke, crushing and emptying them. Whatever it may cost, they must be made to feel the evil of their ways. III. THE EXHORTATION OF LOVE. Be zealous, therefore, and repent. The word "zealous" contrasts with lukewarmness, and implies true warmth and fervour. (H. Bonar, D. D.)
(A. Thompson, D. D.)
1. It is good to be zealous in good things, and is it not best in the best? Or is there any better than God, or the kingdom of heaven? Is mean and mediocrity in all excellent arts excluded, and only to be admitted in religion? 2. Consider and reason thus with thyself, canst thou brook a sluggard in thy work, if thou be of any spirit thyself? Do men choose the forwardest deer in the herd, the liveliest colt in the drove? and is the backwardest man fittest for God? Is not all His delight in the quickest and cheerfulest givers and servitors? 3. This zeal is so gracious a favourite with God, that it graces with Him all the rest of His graces. Prayer, if it be frequent, prevaileth much; the zealous witnesses had power to shut and open heaven (chap. Revelation 12.). 4. Zeal is the richest evidence of faith, and the clearest demonstration of the Spirit. Yea, but by what means shall a Christian attain this fire, and maintain it when he hath gotten it? Say not in thine heart, What Prometheus shall ascend into heaven and fetch it thence? Thou mayest fetch it thence by thine own prayer. Sermons are bellows ordained for this purpose. But here methinks I hear the lukewarm worldling of our times fume and chafe, and ask what needs all this ado for zeal, as if all God's people were not zealous enough. Such as think they are, or can be zealous enough, need no other conviction to be poor, blind, naked, wretched, and pitiful Laodiceans. Fire is ever climbing and aspiring higher; zeal is ever aiming at that which is before; carried toward perfection; thinking meanly of that which is past, and already attained. What would you have us to do? We profess, keep our church, hear sermons, as Christians ought to do. Affectionate friendship and service is not only for public show upon festival days, but for domestical, ordinary, and private use; to such holiday and church retainers, God may well say, Let us have some of this zeal at home and apart. (A. Wood.)
II. OUR ZEAL FOR RELIGION MUST BE INTELLIGENT, OR ACCOMPANIED WITH KNOWLEDGE. III. THERE MUST BE PRUDENCE IN THE EXERCISE AND MANIFESTATION OF OUR RELIGIOUS ZEAL. Prudence does not damp nor discourage our zeal. It only prevents us from giving those expressions to it which, on the one hand, would be attended with no benefit, and, on the other, might involve us in difficulties and embarrassments. IV. OUR ZEAL FOR RELIGION MUST ALWAYS CONSIST WITH MORAL INTEGRITY. It never can be allowable for us to do what is morally wrong, whatever be the advantageous consequences that are to follow it. And least of all, one should suppose, can such a proceeding be allowable, when we are striving to advance the interests of religion. V. OUR RELIGIOUS ZEAL MUST BE UNDER THE GOVERNMENT OF CHARITY. Our zeal being awakened to care for men, charity comes in to soften that aspect of sternness and severity, which it might otherwise assume, and to mould it into a form more consonant to the nature and circumstances of those for whom it is to labour, as well as to the spirit and precepts of that religion which it is desirous to propagate. VI. OUR ZEAL MUST BE IN PROPORTION TO THE VALUE AND IMPORTANCE OF THE OBJECTS WHICH EXCITE IT, AND TO THE EXIGENCIES IN WHICH THESE MAY HAPPEN TO BE PLACED. Every system has certain leading principles and properties of which it cannot be divested, while there are other subordinate principles and properties, which appear, neither in themselves nor in their relations, to be necessary to its existence, and to its ultimate purpose. And so is it with Christianity. Being a plan of Divine contrivance, all that is to be found in it, must be considered as important and useful; but it is evident that there are some things more important and useful than others. And this being the case, it follows, of course, that whether we be cherishing Christianity in ourselves, or pressing it on the attention of others, our zeal must not operate with equal ardour upon every subject, but bear some sort of proportion to the real or the relative importance which they possess — the most important receiving its highest, and the less important its lower measure of warmth and energy (A. Thomson, D. D.)
II. ITS IMPORTANCE. Zeal is an appropriate quality of the spiritual life — the genial heat of the new nature, immediately subservient to its continuance and support, and operating to maintain its powers in their proper capacity for action. In nature, heat is the most active of all the elements. It is the prime agent which the Author of nature employs for promoting the subsistence and well-being of the universe. Animal and vegetable life have an immediate dependence on it; nor could nature itself, according to its apparent constitution and laws, subsist without it. To the effects of heat in nature, those of zeal in religion are directly analagous. How incapable of exertion, how indisposed to motion, how listless and insensible are men found, when their spirits are benumbed with cold affection! But under the influence of that kindly warmth which the Spirit of God imparts, how quickly do they revive, and become pliant and active! While zeal is thus necessary to the effectual performance of the Christian's work, it contributes also, as an effectual qualification, to render his service acceptable. III. RIGHTLY EXERCISED. 1. On right objects — objects which are intrinsically good, and which are of suitable importance, Should the furnace be heated seven times more than usual for no worthier purpose than the burning of a straw? 2. Zeal must also be exercised with a right mind.(1) Zeal must be exercised with knowledge. Perhaps there is nothing that is either more unseemly in itself or more mischievous in its consequences than zeal without knowledge. Such a zeal, considered in its exercise, may be compared to a ship, driving with full sail before the wind, without either compass or pilot — threatening the safety of everything that comes in her way, and in danger of driving at last upon some rock or shoal that shall cause her destruction.(2) Zeal must be exercised with sincerity. The concern which is expressed for religion must be real — the genuine result of principle and feeling — not affected, merely to cover sinister designs, to second views of worldly interest, to minister to secret pride — to the selfish vain-glorious desire of applause and estimation.(3) Genuine zeal must be exercised with impartiality — with an equal regard to the attainment of its object — whether it has respect to ourselves or to others. The zeal of too many is chiefly occupied abroad, in detecting and exposing the sins of others.(4) Zeal must be exercised with kind affection. (T. Fleming, D. D.)
2. True Christian zeal includes indignation. The simple effusions of the heart in the way of grief on account of sin do not come up to the idea of zeal. It is grief and indignation at sin roused to the very utmost. 3. True Christian zeal includes ardent desire. The immediate object of this zeal is the declarative glory of God. It is a holy indignation at sin, because this evil throws a dark shade over God's glory. It is an ardent and passionate concern that God may be glorified. 4. Christian fortitude and magnanimity are also branches of this temper. The person that is truly zealous is not easily intimidated. 5. True Christian zeal is an active and useful principle. It grasps with the greatest eagerness every means which may be subservient to the attainment of its object. (R. Culbertson.)
II. THE SOURCE OF CHRISTIAN ZEAL. Christian zeal is zeal for Christ; it has Him for its ultimate source, as well as its ultimate end. Christian "enthusiasm" is really "the state of inspiration by God." III. THE SPHERE OF CHRISTIAN ZEAL. True zeal is of course "zeal for God" and for good. IV. THE QUALITIES WHICH SHOULD CHARACTERISE CHRISTIAN ZEAL. 1. True Christian zeal is intelligent. There is light in it as well as heat. 2. It is prudent. Plans warily, and works calmly. 3. It is loving and sympathetic. 4. It is patient and persevering. Not a fitful impulse, but a steady flame. Based on principle, it is the habit of the Christian's life. V. THE MOTIVES WHICH SUSTAIN CHRISTIAN ZEAL. 1. Love to the Redeemer. 2. The salvation of the world. 3. The prosperity of our own souls.What a protection zeal is against the coldness of the world — what a defence against temptation — what a preservative against moral deterioration — what a suitable preparation for the holy activities of heaven! (G. Jordan, M. A.)
1. When a stranger comes to your door, it matters a good deal to your feeling as a host whether he be a mean man or a great one. An inhospitable act done to your Queen might never vex you at all if it was only done to an obscure wanderer. Who, then, is this? Is He mean? or is He great? He does not look very great in the starlight. But He is. At home He is worshipped, and wields all command; and beings before whom the mightiest of the earth are as infants, only venture to bow themselves at His feet when their faces are shielded from the lustre of His glory. 2. When a stranger comes to your door, it is a consideration for you whether he has come to a door only, or to your door; whether he has come to your door by chance, or to yourself on purpose. Has this Stranger, then, just happened upon this cottage-door as one that serves His turn as well as any other? or does He mean to seek this very home and this very board, if haply He may be welcomed as a friend? How deeply does He mean it, and how tenderly! 3. When a stranger comes to your door, it is of some moment to you whether he has come but a short distance to see you, or has come from far. This waiting Stranger — whence comes He? From another country? He has come from another world. Through peril, through tribulation, He has come hither. 4. When a stranger comes to your door, it is a thing of influence with you whether your visitor is in earnest to get in, or shows indifference, and soon gives up the endeavour. A caller who knocks and goes off again before you have had reasonable time to answer. 5. When a stranger comes to your door, it is of every consequence to you what may be the character of himself, and the complexion of his errand. Is he good, and likely come for good? or is he evil, and likely come for evil? What far-brought tidings, what peace, what hopes, what aids, what influence, he fetches with him! II. THE STRANGER-GUEST GETTING IN. "If any man hear My voice, and open the door." 1. The Stranger did not force an entrance. It is from the inside, after all, that a man's heart opens to his Saviour-King. 2. At the same time it is of the utmost importance to note, that the transaction, with this indispensable element of free choice in it, is the veriest simplicity. "If any man hear," "and open" — lo! it is accomplished, and the Son of God is within. Very natural it may be — after you have at last acknowledged the Voice by some beginnings of faith, and have arisen at its call to bustle long about the apartment in a process of rearranging, cleansing, tidying, adorning. Not less natural it may be to sit down, after a desponding glance around you, and endeavour to devise some plan by which you may entertain the Guest more worthily. All the while, and all the same, your Guest is standing without. The one luckless fact is the tardiness of your hospitality. The honour is done Him by nothing but by letting Him in. And more: your heart-home will only be made fit for His presence by His presence. 3. But there may be some one who is saying with a certain sincerity, "I have tried to open my heart to Christ, and I could not — cannot!" It will baffle your own strength. But what of your Guest Himself, and that power of His — so freely available now? III. THE STRANGER-GUEST IN. "I will come in to him, and will sup with him, and he with Me." It is a scene with much light in it, and an atmosphere of security and deep peace. (J. A. Kerr Bain, M. A.)
II. THE PATIENCE OF CHRIST. He stands, and He has stood, as the words imply — not afar off, but nigh, at the door. He stands. It is the attitude of waiting, of perseverance in waiting. He does not come and go; He stands. He does not sit down, or occupy Himself with other concerns. He has one object in view. III. THE EARNESTNESS OF CHRIST. If the standing marks His patience, the knocking marks His earnestness — His unwearied earnestness. 1. How does He knock? 2. When does He knock? IV. THE APPEAL OF CHRIST TO THE LAODICEANS. "If any man will hear My voice, and open the door." It is — 1. A loving appeal. 2. A personal appeal. 3. An honest appeal. 4. An earnest appeal. V. THE PROMISE OF CHRIST. 1. I will come in to Him. His standing on the outside is of no use to us. A mere outside Christ will profit us nothing. An outside cross will not pacify, nor heal, nor save. 2. I will sup with him. He comes in as a guest, to take a place at our poor table and to partake of our homely meal. 3. He shall sup with Me. Christ has a banquet in preparation. (H. Bonar, D. D.)
I. THE EXALTED CHRIST ASKING TO BE LET IN to a man's heart. The latter words of the verse suggest the image of a banqueting hall. The chamber to which Christ desires entrance is full of feasters. There is room for everybody else there but Him. Now the plain sad truth which that stands for about us, is this: That we are more willing to let anybody and anything come into our thoughts, and find lodgment in our affections, than we are to let Jesus Christ come in. The next thought here is of the reality of this knocking. Every conviction, every impression, every half inclination towards Him that has risen in your hearts, though you fought against it, has been His knocking there. And think of what a revelation of Him that is! We are mostly too proud to sue for love, especially if once the petition has been repulsed; but He asks to be let into your heart because His nature and His name is Love, and being such, He yearns to be loved by you, and tie yearns to bless you. II. NOTICE THAT AWFUL POWER WHICH IS RECOGNISED HERE AS RESIDING IN US, to let Him in or to keep Him out. "It any man will open the door" — the door has no handle on the outside. It opens from within. Christ knocks: we open. What we call faith is the opening of the door. And is it not plain that that simple condition is a condition not imposed by any arbitrary action on His part, but a condition indispensable from the very nature of the case? III. THE ENTRANCE OF THE CHRIST, with His hands full of blessing. It is the central gift and promise of the gospel "that Christ may dwell in your hearts by faith." He Himself is the greatest of His gifts. He never comes empty-handed, but when He enters in He endows the soul with untold riches. We have here also Christ's presence as a Guest. "I will come in and sup with Him." What great and wonderful things are contained in that assurance! Can we present anything to Him that He can partake of? Yes! We may give Him our service and He will take that; we may give Him our love and He will take that, and regard it as dainty and delightsome food. We have here Christ's presence not only as a Guest, but also as Host — "I will sup with him and he with Me." As when some great prince offers to honour a poor subject with his presence, and let him provide some insignificant portion of the entertainment, whilst all the substantial and costly parts of it come in the retinue of the monarch, from the palace. (A. Maclaren, D. D.)
1. That Christ is outside man's heart. 2. That He is deliberately excluded. 3. That He is excluded in favour of other guests. 4. That notwithstanding He wishes to enter. 5. That He recognises our liberty to admit Him. II. BY WHAT MEANS HE MAKES HIS PRESENCE KNOWN. III. THE BLESSINGS TO BE ENJOYED BY THOSE WHO ADMIT HIM. 1. Reconciliation. 2. Communion. 3. Refreshment. (Thos. Heath.)
II. THE ATTITUDE. 1. Service. 2. Waiting expectation. 3. Supplication. III. THE ACTION. IV. THE OBJECT. (Homilist.)
1. Patience. Repeated application where rudely repulsed. 2. Desire to enter. Not for His own good or gratification, but for our salvation, because He delights in mercy. II. THE SAVIOUR'S PERSISTENT EFFORTS. III. THE SAVIOUR'S PROFFERED REWARD. The presence of Christ is the highest privilege man can desire. It involves — 1. Familiarity. 2. Reciprocity. 3. Unity. 4. Enjoyment. (Homilist.)
II. THE DOOR OPENED. Jesus Christ knocks, but Jesus Christ cannot break the door open. The door is closed, and unless there be a definite act on your part it will not be opened, and He will not enter. So we come to this, that to do nothing is to keep your Saviour outside; and that is the way .in which most men that miss Him do miss Him. The condition of His entrance is simple trust in Him, as the Saviour of my soul. That is opening the door, and if you will do that, then, just as when you open the shutters, in comes the sunshine; just as when you lift the sluice in flows the crystal stream into the slimy, empty lock; so He will enter in, wherever He is not shut out by unbelief and aversion of will. III. THE ENTRANCE AND THE FEAST. "I will come in to him and sup with him, and he with Me." Well, that speaks to us in lovely, sympathetic language, of a close, familiar, happy communication between Christ and my poor self which shall make all life as a feast in company with Him. John, as he wrote down the words "I will sup with him, and he with Me," perhaps remembered that upper room where, amidst all the bitter herbs, there was such strange joy and tranquility. But whether he did or no, may we not take the picture as suggesting to us the possibilities of loving fellowship, of quiet repose, of absolute satisfaction of all desires and needs, which will be ours if we open the door of our hearts by faith, and let Jesus Christ come in? (A. Maclaren, D. D.)
1. His deep concern. In the eye of Christ the soul is no trifling object: He knows its capabilities, relations, power, influence, interminable history. 2. His infinite condescension. 3. His wonderful patience. II. HIS ACTION UPON THE SOUL. He does not stand there as a statue doing nothing. He knocks: He knocks at the door of intellect with His philosophic truths; at the door of conscience, with His ethical principles; at the door of love, with His transcendent charms; at the door of hope, with His heavenly glories; at the door of fear, with the terrors of His law. 1. The moral power of the sinner. The soul has the power to shut out Christ. It can bolt itself against its Creator. This it does by directing its thoughts to other subjects, by deadening its convictions, by procrastinations. 2. The consummate folly of the sinner. Who is shut out? Not a foe or thief; but a friend, a physician, a deliverer. 3. The awful guiltiness of the sinner. It shuts out its proprietor, its rightful Lord. III. HIS AIM IN REFERENCE TO THE SOUL. It is not to destroy it; but to come into it and identify Himself with all its feelings, aspirations, and interests. 1. Inhabitation. "I will come unto him." We are perpetually letting people into our hearts. How pleased we are if some illustrious personage will enter our humble homes and sit down with us, etc. 2. Identification. "Sup with him and he with Me." I will be at home with him, be one with him. A conventionally great man deems it a condescension to enter the house of an inferior — he never thinks of identifying himself with the humble inmate. Christ does this with the soul that lets Him in. He makes its cares His own. (Homilist.)
1. Compassion for man. 2. Condescension to man. 3. Communion with man. The Saviour does not come as a stranger, He comes as a friend and a guest. 4. The consummation of man. He takes possession of our spirits to make them perfect and glorious. This will be the perfecting of our humanity, the consummation of all our best and brightest hopes and capacities. II. THE GREAT UNKINDNESS OF MAN TO THE REDEEMER. 1. Ignorance is the cause in some cases why the visit of the Saviour is not welcomed. If the ignorance be involuntary and unavoidable, then it is not culpable; but if it be the result of a voluntary refusal to know who the Saviour is, and what His knocking means, then it shows great unkindness to the Redeemer, and is regarded by Him as a great sin. 2. Another cause is indifference. Some know that it is the Saviour standing at the door of their hearts; but they are so absorbed with other engagements, they are so careless about the unseen and eternal, that they let Him stand outside, and make no effort to let Him in. 3. Another cause is unbelief. 4. Prejudice is another cause of the unkindness of man to the Redeemer. The Cross is an offence to many. Prejudice blinds the eyes and hardens the heart and prevents man seeing Jesus as He really is — "the chief among ten thousand, and the altogether lovely." 5. The last cause of unkindness we will mention is ingratitude. (F. W. Brown.)
1. The friendship which God offers is on entirely a human plane. Christian life is only a transfiguration of every-day life. 2. The friendship which God proposes is permanent in its continuance. II. AN UNDOUBTED PROOF OF THE DIVINE SINCERITY. 1. You see this in the fact that the entire proposal comes from Him. The grace of this transaction is absolutely marvellous. 2. You see this in the successive and persistent endeavours to bring this friendship within reach of the soul. III. THE ASSURANCE OF THE ENTIRE FULNESS OF THE ATONEMENT. There is no restriction in the offers of Divine grace. 1. There is no limit on the human side. If any man will open his heart, the Saviour will come in. 2. There is positively no limit on the Divine side either. The offer is made in terms utterly without restriction. IV. AN EXPLICIT RECOGNITION OF HUMAN FREE AGENCY UNDER THE PLAN OF SALVATION BY GRACE. It is well to inquire why it is He thus pauses on the threshold. 1. It is not because He is unable to force His way in. There is no opposition so violent that He could not crush it beneath His Omnipotent might. 2. The reason for the Divine forbearance is found in the inscrutable counsels of the Divine wisdom. In the beginning, He drew one line around His own action. He determined to create a class of beings who should have minds and hearts of their own. A free chance to choose between serving Him and resisting Him He now gives to every one of us. And when He had thus established men in being, He sovereignly decided never to interfere with the free-will He had bestowed. V. IF ANY MAN IS FINALLY LOST, THE RESPONSIBILITY RESTS UPON HIS OWN SOUL. The Saviour has come so far, but it is perfectly clear He is coming no further. 1. Observe how unbeclouded is the final issue. There can be no mystery, there is no mistake about it. The Providence of God always clears the way up to the crisis, removing every side-consideration which can possibly confuse it. Education that fits for usefulness is a demand for usefulness; the love of our children is a hint for us to love God as children; social position, wealth, official station, accomplishments, popular favour; whoever has any of these ought to hear in them the accents of that quiet voice speaking to his heart: "Behold, I stand at the door and knock." 2. Observe the ease of the condition required of us. It is only to open the door. Great things under the gospel are always simple. 3. Observe then, finally, what it is that keeps the Saviour out. Nothing but will. This is the inspired declaration: "Ye will not come unto Me, that ye might have life." That is, you set a definite purpose against the purpose of grace. Christ came and you resisted Him. (C. S. Robinson, D. D.)
1. The intellect. Is not the theology of the Bible in its broad outlines reasonable? Christ, in the evidence, enlightenment, and conviction of the truth, stands knocking at the mind of man, and the greater the knowledge of the truth, the louder is the appeal for entrance. 2. The heart. Man is endowed with the capability of love and sympathy. He has warm affections. He is so constituted as to be attracted by the pathetic and the beautiful. Hence, he looks out upon nature with admiring eye. And it is to this capability in man that the truth appeals. It presents to him an ideal beauty in the life of Christ, as recorded by the gospel narrative, which ought to win his spirit into an imitation of the same. 3. The conscience. Man has the ability to turn his natural judgment to moral and spiritual questions, and this is what we mean by conscience. To this faculty the truth presents its requirements; convinces of failure in the devotion of the inner life to Christ; and spreads out before it the threat of avenging justice. 4. But, strange to say, the door of the soul is closed to the entrance of the truth. The door of the mind is closed by error, by ignorance, and by prejudice. The door of the heart is shut by pride, by unbelief, and by wilful sin. The door of the conscience is barred by a continued habit of evil. II. THAT AT THE DOOR OF THE HUMAN SOUL TRUTH MAKES CONTINUED APPEALS FOR ENTRANCE. 1. This appeal of truth is authoritative. Truth comes to men with authority, even with the claim of a sinless life, and with the emphasis of a Divine voice. Its distinguished character should gain for it an immediate and hearty welcome into the soul, as a king should be welcomed into a cottage. But truth comes to men not only with the authority of character, but also with the authority of right. The faculties of the human mind were made to receive it. 2. The appeal of Truth is patient. Other guests have entered — wealth in splendid apparel, ambition with loud clamour, and pride with haughty mien — but Christ with gentle spirit has remained without. His patience has been co-extensive with our neglect of Him. It is Divine. 3. The appeal of truth is benevolent. The truth does not seek to enter the soul of man merely to spy out its moral defilement, to pass woful sentence on its evil-doings, but to cleanse it by the Holy Spirit, to save it by grace, to enlighten it by knowledge, and to cheer it by love. 4. The appeal of truth is heard. "And knock." Knocks at the door are generally heard. And certainly this is the case in reference to the advent of Christ to the soul. It is impossible to live in this land of religious light and agency without being conscious of Divine knockings at the portal of the soul. III. THAT THE HUMAN SOUL HAS THE ABILITY OF CHOICE AS TO WHETHER IT WILL OPEN ITS DOOR FOR THE ENTRANCE OF THE TRUTH OR NOT. 1. The door of the soul will not be opened by any coercive methods. Does it not seem strange that Christ should have the key of the soul and yet stand without? This is only explained by the free agency of man. But though He enter not to dwell, the soul is visited by spiritual influences which are the universal heritage of man. 2. The door of the soul must be opened by moral methods. Calm reflection, earnest prayer, and a diligent study of the inspired Word, together with the gentle influences of the Divine Spirit, will open the soul to the entrance of Christ (Acts 16:14). IV. THAT IF THE HUMAN SOUL WILL OPEN ITS DOOR TO THE RECEPTION OF THE TRUTH, CHRIST WILL ENTER INTO CLOSE COMMUNION WITH IT. 1. Then Christ will inhabit the soul. "I will come in to him." Thus, if Christ come into the soul He will dwell in its thoughts, in its affections, in its aspirations, in its aims, and in all its activities. He will elevate and consecrate them all. True religion just means this, Christ in the soul, and its language is (Galatians 2:20). 2. Then Christ will be in sympathy with the soul. "And will sup with him." It is impossible to have a feast in the soul unless Christ spreads the table; then the meal is festive. It removes sorrow; it inspires joy. While we are partaking of it we can relate to Christ all the perplexities of life. The good man carries a feast within him (John 4:32). 3. Then Christ will strengthen the soul. He will strengthen the moral nature by the food He will give, by the counsel He will impart, and by the hope He will inspire. The feast, the supply of holy energy will be resident within. (J. S. Exell, M. A.)
1. The written gospel is a proof of it. 2. The Christian ministry is another proof. 3. The strivings of His Spirit are another instance of this. In the two former cases, His approach can more easily be avoided. II. THAT CONSENT ALONE IS REQUIRED, ON OUR PART, TO GIVE US A FULL PARTICIPATION IN HIS FRIENDSHIP. 1. The consent which is required. 2. The friendship which is offered. (J. Jowett, M. A.)
(W. H. M. H. Aitken, M. A.)
(Morgan Dix, D. D.)
II. DIFFERENT HEARTS ARE BOLTED WITH DIFFERENT BARS. Some are closed by carelessness, and some by ignorance, and some by indolence, and some by frivolity, and some by prejudice, and some by pride, and some by strong besetting sins. III. WERE YOU TO YIELD TO THE STRIVING SPIRIT — WERE YOU TO WITHDRAW THESE BOLTS, AND ADMIT INTO YOUR SOUL A MIGHTY AND MERCIFUL REDEEMER, WHAT WOULD BE THE CONSEQUENCE? Pardon of sin would come. Peace of conscience would come. The smile of God would come into your soul. (James Hamilton, D. D.)
1. It is clear that He is some one of importance. "Behold," He says, "I stand at the door; I who could never have been expected to stand there." He speaks, you observe, as though His coming to us would surprise us; just as we might suppose a monarch to speak at a beggar's door. And there is a reason for this. It is the glorious Redeemer who is here, the Monarch of earth and heaven. See then how this text sets forth at the very outset of it the Divine mercy. We think it a great thing that God should sit on a throne waiting for sinners to come to Him, but here He describes Himself as coming to sinners. II. WHAT IS THE LORD JESUS DOING AT OUR DOOR? 1. On our part, it implies this mournful fact, that our hearts are all naturally shut against Christ, yea, fastened, bolted, and barred, against Him. 2. On Christ's part, this expression implies a willingness to enter our hearts; and more than a willingness, an earnest desire to enter them. III. WHAT DOES THIS GRACIOUS STRANGER AT OUR DOOR WISH US TO DO? IV. WHAT WILL THIS EXALTED BEING AT OUR DOOR DO FOR US, IF WE LET HIM IN? 1. "I will come in to him." There His presence is promised, and with it the light and comfort and bliss and glory of it. 2. "I will sup with him, and he with Me." This implies a manifestation of Christ in the heart He dwells in, and intercourse and communion with it. (James Hamilton, M. A.)
II. HOW NEAR HE COMES. "Behold, I stand at the door." We are not much moved by anything that is far distant. Whether the visitant be coming for judgment or mercy, we take the matter lightly, as long as he is far away. A distant enemy does not make us tremble — a distant friend fails to make us glad. When your protector is distant, you tremble at danger; when he is near, you breathe freely again. How near the Son of God has come to us! He is our Brother: He touches us, and we touch Him, at all points. III. HOW FAR OFF HE IS KEPT. "At the door." He in great kindness comes to the door; we in great folly keep Him at the door. The sunlight travels far from its source in the deep of heaven — so far, that though it can be expressed in figures, the imagination fails to take in the magnitude of the sum; but when the rays of light have travelled unimpeded so far, and come to the door of my eye, if I shut that door — a thin film of flesh — the light is kept out, and I remain in darkness. Alas l the light that travelled so far, and came so near — the Light that sought entrance into my heart, and that I kept out — was the Light of life! If I keep out that Light, I abide in the darkness of death: there is no salvation in any other. IV. HE KNOCKS FOR ENTRANCE. It is more than the kindness of His coming and the patience of His waiting. Besides coming near, He calls aloud: He does not permit us to forget His presence. V. MANY THINGS HINDER THE HEARING. Other thoughts occupy the mind; other sounds occupy the car. Either joy or grief may become a hindrance. The song of mirth and the wail of sorrow may both, by turns, drown the voice of that blessed Visitant who stands without and pleads for admission. VI. HEAR, AND OPEN. Hearing alone is not enough. It is not the wrath of God, but His mercy in Christ, that melts the iron fastenings and lifts up these shut gates, that the King of Glory may come in. The guilty refuse to open for Christ, even when they hear Him knocking. They have hard thoughts of Him. They think He comes to demand a righteousness which they cannot give, and to bind them over to the judgment because they cannot pay. God is love, and Christ is the outcome of His forgiving love to lost men. He comes to redeem you, and save you. It is when you know Him thus that you will open at His call. (W. Arnot, D. D.)
1. That the voice of Christ is either external or internal; or, that which is addressed to the senses only, and that which reaches the heart. 2. The internal voice of Christ is various, according to the different circumstances of the persons to whom it is directed. To some it is an awakening voice: it rouses them from their carnal security. To those who are bowed down with a sense of sin, and wounded with the fiery darts of Divine wrath, it is a healing and comforting voice. 3. In order to hear His voice aright, our hearts must be renewed. Dead sinners cannot hear the voice of Christ; but His is a life-giving voice, and what it commands it communicates. II. AND OPEN THE DOOR. III. "I WILL COME IN TO HIM." 1. Nearness. 2. Possession. 3. Inhabitation.He not only comes near to the soul to converse with it, but into it to dwell there, and becomes the vital principle of all holy obedience. IV. "AND I WILL SUP WITH HIM, AND HE WITH ME." (B. Beddome, M. A.)
(T. L. Cuyler, D. D.)
(J. Culross, D. D.)
(J. R. Miller, D. D.)
(J. Trapp.)
(D. L. Moody.)
(Isaac Marsden.)
(G. Warner.)
(J. R. Miller, D. D.)
1. You must contend against yourself. The main battle is fought on the field of your own heart. Your closest foes are the affections which struggle there. 2. Allied with your heart and habits stands the world. God has so mercifully made us that we hail as a light upon our path the beam of kindliness in the eye of a fellow man. Even this will be turned against you. 3. But self and the world are but visible weapons of an invisible hand. Behind them, setting their edge and thrusting them home, is your great adversary the devil. Watchful when you are drowsy, plotting when you are unsuspicious, laying snares when you are tripping heedlessly, bending the bow when you are exposing your breast, he is ever going about seeking to devour. II. HERE WE HAVE A PROMISE TO STIMULATE US TO OVERCOME. 1. Whatever this promise means, it must mean at least that the faithful Christian will be received into the immediate presence of his Lord. And this is a thought you must set well before you. 2. But as you linger on these words of promise your heart feels that they tell of more than merely of the abundant entrance. "I will grant to sit with Me in My throne." Ah I this seems, you think, to say that you shall be wondrously close to Him. 3. This seems to declare also that, if faithful, you shall share at last in the very honours which Invest your adorable Head. 4. But, lingering still on this rich promise, your heart gathers from it another assurance, and one that to us in our struggles is wondrous sweet. "In His throne," you repeat, "in His throne," what foe can approach me there? In this wide world I can find no inviolable rest. But "on His throne," surely eternal repose dwells there. III. HERE YOU HAVE THE EXAMPLE SET BEFORE YOU FOR YOUR ENCOURAGEMENT. 1. Your Captain does not lead you to a warfare in which He is a stranger. You will meet no foe whom He has not met. 2. Consider, then, the example of Him who passed through every kind of temptation which can assail you, and in a degree of aggravation to which it is not possible that you should be liable. His victory is the pledge of yours, for His strength is your strength, and your only foes are His vanquished assailants. (W. Arthur, M. A.)
(T. McCullagh, D. D.)
II. THE REWARD WHICH SHALL BE ADJUDGED TO THE SUCCESSFUL WARRIOR. He shall sit down with the Saviour on His throne. 1. The promise may be understood to shadow forth the future dignity of the conquering Christian. He shalt sit down with his Lord, and on the same throne. The faithful unto death shall thus be exalted above the angels of God. 2. The imagery in the promise is intended to indicate the future holiness of the saints. Wherever God is there is purity itself. 3. The promise before us is expressive of the future happiness of believers. There we shall behold a sky without a cloud, light without shadow, and flowers without a thorn. (American National Preacher.)
1. It is inner warfare, private, solitary, with no eye upon the warrior. 2. It is outer warfare. The enemies are legion. 3. It is daily warfare; not one great battle, but a multitude of battles. The enemy wearies not, ceases not, nor must we. 4. It is warfare not fought with human arms. 5. It is warfare in which we are sharers with Christ. II. THE VICTORY. Here it is spoken of as one great final victory, but in reality it is a multitude. As are the battles so are the victories. III. THE REWARD. 1. A throne. Not salvation merely, or life, but higher than these — glory, honour, dominion, and power. From being the lowest here they are made the highest hereafter. 2. Christ's throne. He has a seat on the Father's throne as the reward of His victory, we have a seat on His as the reward of ours. We are sharers or "partakers with Christ" in all things. We share His battles, His victories, His rewards, His cross, and His crown. (H. Bonar, D. D.)
II. IT IS NOT TO BE SUSTAINED WITHOUT VIGOROUS AND PERSEVERING EFFORTS. 1. The natural inaptitude and aversion of the unrenewed heart to the things of God and eternal life. 2. The world is against us. 3. The life of man is often the scene of distress. III. THE ENCOURAGEMENTS TO A HOLY AND CHRISTIAN LIFE held out to us in the religion of Jesus are manifold and great. 1. In this arduous undertaking we are not left without assistance. 2. Multitudes of our fellow-men have already accomplished salvation, and are for ever with the Lord. 3. Whatever of warfare and pain may attend the Christian life they who maintain it are already the happiest of men. 4. Viewed aright it is matter of encouragement that the strife will soon be over. 5. What a vast reward awaits the faithful. (James Bromley.)
(Abp. Benson.)
(W. Martin.)
(J. Spencer.)
(Sunday School Chronicle.)
(George Matheson, D. D.)
II. THAT IN PROPORTION TO THE DEPTH AND VITALITY OF HOLY CHARACTER WILL BE THE STRUGGLE WITH ERROR AND WITH EVIL. III. THAT THE REWARDS AND HONOURS OF THE HEAVENLY STATE WILL BE DETERMINED BY THE STRUGGLES AND THE CONQUESTS OF EARTH. (R. Ferguson, LL. D.)
2. Let me warn all formalists and self-righteous people to take heed that they are not deceived. Where is your faith? Where are your evidences of a new heart? Where is the work of the Spirit? 3. Let me warn all careless members of Churches to beware lest they trifle their souls into hell. 4. Let me warn every one who wants to be saved not to be content with the world's standard of religion. 5. Let me warn every one who professes to be a believer in the Lord Jesus not to be content with a little religion. (Bp. Ryle.). The Biblical Illustrator, Electronic Database. Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc. All rights reserved. Used by permission. BibleSoft.com Bible Hub |
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