1 Thessalonians 4:9-11 But as touching brotherly love you need not that I write to you: for you yourselves are taught of God to love one another.… 1. This world has been compared to a pyramid. Beginning with the mineral, passing upward into the vegetable, and rising into the animal kingdom, we find a man standing on its apex — the crowning work of God. In defining these kingdoms, Linnaeus makes growth common to all; but, properly speaking, growth is a property that belongs only to life, and all living things, "increase more and more." 2. This is as true of spiritual as of natural life. According to the fable, Minerva sprung full grown and armed from the head of Jupiter. No man thus comes suddenly in perfect saintship from the hand of the Holy Spirit. I. IN WHAT ARE WE TO INCREASE. 1. There is a little or no advantage in the increase of some things. It but increases our danger and burdens and cares. (1) More riches will not make us happier, and with the augmented expenditure they entail, do not always make us richer. (2) Nor is the increase, even of wisdom, without its drawbacks. It is harder to work with the brain than with the hands, and knowledge is increased at the expense often of health, and with increase of "sorrow." 2. It is not the increase of these things that the text calls us to aim, but of such riches as makes it less difficult to get to heaven, of the wisdom that humbles rather than puffs up its possessor, of "love, joy, peace," etc., a tender conscience, a holier walk. II. HOW ARE WE TO INCREASE? 1. Equally. (1) All our graces are to be cultivated to the neglect of none. If one side of a tree grows and the other does not, it is a misshapen thing. Nor are monsters among mankind made only by want of parts, but also by some one part growing in excess. Analogous to this is the unequal growth of Christian graces. Let godly fear, e.g., grow out of due proportion to faith, and the result is despondency; let zeal grow more than wisdom, and like a machine without director or balance wheel, generating steam faster than it can use it, zeal bursts into extravagance and fanaticism. (2) There are differences of character, which, springing from constitutional peculiarities or early education, grace will modify but never eradicate. There are also differences which imply no defect, just as there are countenances which are unlike yet all beautiful. The Church, like the meadows below and the heavens above, owes its beauty in part to that variety in unity which marks all the works of God and mars none. (3) Some saints are remarkable for having one grace in peculiar prominence, e.g., faith, resignation, courage, zeal, or benevolence. Yet though this peculiarity may draw most eyes upon them and win them most praise, these are not perfect specimens of Christianity. As with trees so with men, the least symmetrical may be the most noticeable. (4) The finest specimen of a Christian is he in whom all the graces, like the strings of an angel's harp, are in most perfect harmony. Therefore we are to beware of cultivating one grace or duty at the expense of others. In seeking to do good to others we may neglect the cultivation of our own hearts and the duties we owe to our families. On the other hand, like a lark that goes soaring up to heaven while the hawk below is rifling her nest, we may spend our hours in prayer when we should be down there fighting the devil, alleviating human misery, etc. The head, heart, hand: doctrine, devotion, work: should each have their share of our time and attention. 2. Constantly. (1) This idea is embodied in all those figures under which our spiritual life is set forth in the Word of God — the growth of the seed, the progress of the day, the development of human life. (2) This constant growth is silent, unseen, unfelt in its processes; yet if not every day, every year at least our life should present a palpable difference, as a tree by the ring that every season adds to its circumference. (3) The nearer we reach the summit of a hill, the climb is harder; and the higher the eagle soars, ever mounting into thinner air, its flight grows more arduous. In both there is a point where progress ceases. But the higher a believer climbs, his ascent becomes more easy, and he never reaches the final stage. Like the mathematical paradox of two bodies that are ever approaching, and yet though moving through infinite space and for eternal ages, never meet, and never can meet; so though they shall never reach the infinite height and perfection of Divinity, the saints in glory shall be constantly approaching it. III. WE ARE TO MAKE EFFORTS TO GROW. 1. Some men believe that the peculiar adaptation of the bodies of certain animals to their habits, in which we see the wisdom of their Maker, has resulted from the efforts which they have made to adopt themselves to their circumstances. The theory is absurd; but nevertheless in the spiritual kingdom the very wish and effort to do good has with God's blessing a tendency to improve us. In attempting to be better we grow better, even as the flapping of a nestling's wing, impotent though it be to raise the bird in the air, fits its pinions for future flight. It is to efforts, not idleness, that God promises His blessing. God works; and we are fellow workers with Him that we may "increase more and more." 2. Cast a sponge into water, and, the fluid filling its empty cells, it swells out before our eyes. There is no effort here; but it is not so that God's people are replenished with grace. More is needed than just to bring ourselves in contact with ordinances. To such active, energetic, and self-denying labours Christ calls us, as "Search the Scriptures," "Pray without ceasing," "Fight the good fight," etc. (T. Guthrie, D. D.) Parallel Verses KJV: But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. |
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