Instead, I hope to see you soon and speak with you face to face. Peace to you. The friends here send you greetings. Greet each of our friends there by name. Sermons
I. THE APOSTLE'S HOPE. "I hope shortly to see thee, and we shall speak face to face." He hoped for communication by speech, which, as compared with writing, is: 1. More easy and rapid. 2. More expressive. 3. More pleasurable. The sainted apostle mentions this in closing his former private Epistle. "That your joy may be fulfilled." II. THE APOSTLE'S BENEDICTION. "Peace be unto thee." A very comprehensive benediction. It comprises: 1. Peace in our relation to God. This peace is a consequence of the forgiveness of our sins and our reconciliation unto God. "Thy sins are forgiven... go in peace." "Being justified by faith, let us have peace with God," etc. The peace also which flows from confidence in God as regards the possibilities of the future (see Matthew 6:25-34). "Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." 2. Peace in our relation to men. The absence of jealousy, revenge, bitterness of spirit, etc. The practical recognition of the claims of others upon us. And the exercise of good will, kindness, etc. 3. Peace in our own being. The accusations of conscience silenced by the removal of our guilt through the mercy of God. "I feel within me 4. Perfect peace in heaven. Here our realization of this peace is variable. Doubts assail us; fears depress us; sickness and sorrow darken and disturb, if they do not distress us. Serenity of spirit is not always ours. But hereafter "God shall wipe away every tear from our eyes," etc. (Revelation 21:4). III. THE APOSTLE'S GREETING. "The friends salute thee. Salute the friends by name." - W.J.
I trust I shall shortly see thee. The Weekly Pulpit. 1. Its foundation — peace. This is the bond of the Christian community. It cannot exist without concord. Divisions drive away the Spirit of God, and open the door for envy and malice.2. Its sacredness — not with ink and pen. It is a hidden desire which can only be expressed in a manner suitable to its own nature. It may take many forms to show itself, but it cannot be fully realised without personal contact. 3. Its well-wishers — the friends greet thee. A sincere desire for the welfare of each other is a strong feature in Christian morals. 4. Its individual regard — greet the brethren by name. Each person received attention irrespective of wealth or position. (The Weekly Pulpit.) Greet the friends by name The word "friend" does not often occur in the New Testament, being swallowed up in the more endearing one of "brother."(J. Wesley.) The good pastor imitates that Good Shepherd who "calleth His sheep by name."(C. Wordsworth.) The friendship of most men in these days is like some plants in the water, which have broad leaves on the surface of the water, but scarce any root at all; like drums and trumpets and ensigns in a battle, which make a noise and a show, but act nothing; mere friendships in pretence and compliment, that can bow handsomely, and promise emphatically, and speak plausibly, and forget all.(J. Spencer.). Jude... to them that are sanctified. I. THE APOSTOLIC BENEDICTION. St. Jude has given the blessing in a fuller form than any of his brethren, superadding the benefits of Christian "love" to the other subjects of the holy wish. Observe that in this benediction the apostles follow the same order as in the text — I mean that "mercy" or "grace" is always first. And we may well perceive the absolute necessity of this. "Mercy" must form to us the beginning of every blessing. "Mercy" therefore is the first object of our concern; mercy to forgive; to rescue from perishing; to raise to favour; and to render us at last, by its purifying influence, worthy of the friendship of that gracious Being who freely bestows it. It is here we find the only source of "peace," which begins in our being reconciled to God; and the wisdom of its commencing there appears from the fact that the mind, with its many fears and hopes, has no ground whereon to rest but in union with God. Peace under the remembrance of sin, for sin is pardoned; under the visitations of adversity, for the paternal favour turns them all to present improvement and endless good; under the solemn views of the future world, for the judgment is to be an acquittal and eternity of blessedness to the children of God. The man who has this Divine tranquillity reigning in his soul will be eager to preserve the unity of kind affection with his brethren. He is in the best state for cultivating the fruits of Christian "love." He cannot hold fellowship with "the things above" without drawing down "the wisdom" that is as "peaceable and gentle" as it is "pure."II. THE LIMITATIONS within which the benediction is here pronounced. The persons on whom exclusively it is pronounced are described by decided traits of character. Every one that hears the gospel is "called." But it is not upon every one that the "call" produces its effect. As giving an abridged view of what is required in the way of evidence on this subject, the next qualification mentioned may safely be taken. For to be "preserved in Christ Jesus" denotes perseverance in every excellence. It describes at once constancy of religious profession and devotedness of religious obedience, trust in the author of our salvation, and endeavour to resemble Him. Now, consider for what use these views of character are here detailed. They are of use for determining on whom the apostolical benediction was pronounced. Freely as the blessings of the gospel are offered, never is the offer of them to conceal the great distinctions of moral truth and duty. Benedictions are to descend on ground fitted to receive them; otherwise there will spring up no real good. Let no man, therefore, soothe himself with the promises of "mercy" who is conscious that, instead of being "sanctified" under the influence of the gospel, he is living in the wilful practice of sin. (W. Muir, D. D.) 1. A Divine act in the soul. The idea of consecration is here intended. 2. Divine guardianship over the soul. We are preserved in the matter of possession — what God has given us, and in the matter of condition — what God has made us. 3. Divine leadership before the soul. This is the call to service, activity, and suffering. II. THE BLESSINGS OF TRUE BELIEVERS. 1. God's mercy to maintain their purity. The very idea of weakness and imperfection is here implied. By the constant supply of grace the saints are kept from falling. 2. God's peace to maintain their preservation. Commotion, strife, perturbation of soul, invariably lead to loss and disaster. 3. God's love to inspire their life. (T. Davies, M. A.) 1. They who undertake any public employment for Christ must receive a call from Him to be His servants, if with comfort to themselves or benefit to others they will go about His work.2. Alliance in faith, spiritual relation to Christ, is much dearer and nearer than alliance in flesh. 3. There is a peculiar excellency and worth in the title of servant. (1) (2) (3) (4) (5) 4. We owe to God the duty and demeanour of servants. To serve Him — (1) (2) (3) (4) (5) 5. They who expect to persuade others to serve Christ must be servants themselves. (W. Jenkyn, M. A.) 2. This sanctification changes not the substance and faculties of soul and body, but only the corruption, disorder, and sinfulness thereof. 3. The people of God even in this life are saints. 4. Holiness cannot be hid. 5. How great the change that is wrought upon a person when God comes with sanctifying grace! 6. The holiness of a sanctified person is not purely negative. We are not content with half happiness, why should we be with half holiness? 7. Sanctification admits no coalition between the new and the old man. 8. As a sanctified person allows no mixtures with grace, so he puts no limits to grace. 9. Outside, superstitious mortification is but a shadow of the true. 10. The Lord estimates His people by the better part, their bent and strain, not their defects. 11. How causelessly the world complains of those who are truly sanctified! (W. Jenkyn, M. A.) (S. Otes.) |
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