Sleepy Saints!. 2

It needs to be clearly realized by the believer, that the Word is supplied to him not only as "bread" to feed upon, a "sword" for him to employ in repulsing the attacks of his enemies, but also as an illuminator: "Your word is a lamp unto my feet" (Psalm 119:105), revealing those paths in which I must walk if I would meet with the eternal Lover of my soul.

"And went forth to meet the bridegroom" (Mat 25:1). That must ever be our object in the use of means and attendance upon the administration of the divine ordinances. That going forth to meet the Lord is to be understood as expressing both external and internal action. Externally, it signifies separation from the world, especially its pleasures, for Christ will not be met with while we waste our time engaging in them. "Be not unequally yoked together with unbelievers…come out from among them" (2 Corinthians 6:14-17) must be heeded — if we would "meet the bridegroom" (Mat 25:1). More particularly, their going forth denoted a turning of their backs upon the apostate ecclesiastical system: Christ had informed His disciples that he had abandoned a Judaism which had rejected Him (Mat 23:37-38), so if they would meet with Him, they too must "go forth therefore unto him outside the camp" (Heb 13:13).

The same is true now. If the Christian would meet with and have blessed fellowship with Christ — he must not only walk in separation from all intimacy with the profane world, but turn his back on every section of the religious world which gives not Christ the pre-eminence. That calls for the denying of self and "bearing his reproach" (Heb 13:13). Our readiness so to do, will depend upon how highly we esteem Him.

Internally, it signified the activity of their affections. It imports their delight in Him, that He was the Object of their desires and expectations. It connotes the exercise of their graces upon Christ, an outgoing of the whole soul after Him; such a going out after Him as David had: "One thing [supremely] have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD [the place of communion] all the days of my life, to behold the beauty of the LORD" (Psalm 27:4). There can be no soul-satisfying beholding of His excellency, unless there be deep longing for and earnest seeking after Him, which is what is purported by the "went forth to meet the bridegroom!" (Mat 25:1).

"Went forth to meet the bridegroom" (Mat 25:1) denotes a craving for fellowship with and a definite seeking after Him, and where these are absent, it is vain to think we are among those who "love his appearing" (2 Timothy 4:8). Those words refer to the exercise of the believer's graces — so that he can say, "My soul follows hard after you" (Psalm 63:8).

Of faith, acted upon its Object, viewing Him as His person and perfections are portrayed in the Word.

Of hope, expecting to meet with Him, for Him to manifest Himself unto us (John 14:21), as well as being forever with Him.

Of love, which desires its Beloved and cannot be content away from Him. It is for the affections to be set upon "those things which are above, where Christ sits on the right hand of God" (Col 3:1), resulting in a stranger and pilgrim character on earth (1 Peter 2:11). It is a going out of self, absorbed with the One who loves us and gave Himself for us. Only so can He be experientially encountered, beheld with delight, and communed with.

That "went forth to meet the bridegroom" (Mat 25:1) is such a going forth of the affections and exercise of our graces upon Him as made Paul to say, "But what things were gain to me, those I counted loss for Christ. Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord" (Phi 3:7-8).

"While the bridegroom tarried, they all slumbered and slept!" (Mat 25:5). How pathetic! How searching and solemn! The season of His tarrying — was the time of their failing. They did not continue as they began. Their graces were not kept in healthy exercise. They ceased to attend unto the great business assigned them. They grew weary of well-doing (2 Thessalonians 3:13). Instead of occupying our heads with the "prophetic" fulfillment of the verse, we need to bare our hearts and allow them to be searched by it.

Instead of saying, Those words now accurately describe the present condition of Christendom as a whole — we need to inquire how far they pertain to each of us individually. Far more to the point is it to ask myself: Am I a slumbering and sleeping Christian? Nor is that question to be answered hurriedly. If on the one hand, I need to beware of thinking more highly of myself than I ought, or pretend all is well with me when such is not the case; on the other, God does not require me to act the part of a hypocrite, and in order to acquire a reputation for humility, claim to be worse than I am. Peter was not uttering a presumptuous boast when he said unto Christ, "You know that I love you" (John 21:15-17). But Judas was an imposter when he greeted Him with a kiss (Luke 22:48).

But before we can truthfully answer the question, Am I spiritually asleep? — we must first ascertain what are the marks of one who is so. Let us then, in order to assist the honest inquirer, describe some of the characteristics of sleep. And since we are not making any effort to impress the learned, we will be as simple as possible. The things which characterize the body when it is asleep, will help us to determine when the soul is so.

When the BODY is asleep, it is in a state of inactivity, all its members being in repose. It is also a state of unconsciousness, when the normal exercises of the mind are suspended. It is therefore a state of insensibility to danger, and of complete helplessness.

SPIRITUAL sleep is that condition wherein the faculties of the believer's soul are inoperative, and when his graces no longer perform their several offices. When the mind ceases to engage itself with divine things, and the graces are not kept in healthy exercise — a state of slothfulness and inertia ensues. When the grand truths of Scripture regarding God and Christ, sin and grace, heaven and hell — do not exert a lively and effectual influence upon us — we quickly become drowsy and neglectful.

A slumbering faith is an inactive one. It is not exercised upon its appointed Objects, nor performing its assigned tasks. It is neither drawing upon that fullness of grace which is available in Christ for His people; nor is it acting on the precepts and promises of the Word. Though there still is a mental assent to the truth — yet the heart is no longer suitably affected by that which concerns practical godliness. Where such is the case — a Christian will be governed more by tradition, sentiment, and imagination — rather than by gratitude, the fear of the Lord, and care to please Him.

So too when his hope becomes sluggish — he soon lapses into a spiritual torpor. Hope is a desirous and earnest expectation of blessedness to come. It looks away from self and this present scene — and is enthralled by "the things which God has prepared for those who love him" (1 Corinthians 2:9). As it eyes the goal and the prize — it is enabled to run with patience the race set before us. But when hope slumbers — he becomes absorbed with the objects of time and sense, and allured and stupefied with present and perishing things.

Likewise when love to God is not vigorous, there is no living to His glory. Self-love and self-pity are then actuating us. When the love of Christ ceases to constrain us to self-denial and a following of the example He has left us — then the soul has gone to sleep.

Where those cardinal graces are not in healthy exercise, the Christian loses his relish for the means of grace, and if he attempts to use them, it is but perfunctorily. The Bible is read more from habit or to satisfy conscience — than with eager delight, and then no impression is left on the heart, nor is there any sweet meditation thereon afterwards. Prayer is performed mechanically, without any conscious approach unto God or communing with Him. So in attending public worship and the hearing of the Word: the duty is performed formally and without profit.

When the body sleeps, it neither eats nor drinks — so it is with the soul. Faith is the hand which receives; hope the saliva which aids digestion; lovethe masticator and assimilator of what is partaken. But when they cease to function, the soul is starved, and it becomes weak and languid. The more undernourished be the body — the less strength and ability has it for its tasks. In like manner, a neglected soul is unfit for holy duties, and the most sacred exercises become burdensome. Thus, when a saint finds his use of the means of grace wearisome, and the discharge of spiritual privileges irksome — then he may know that his soul is slumbering Godwards.

In the parable itself, four CAUSES of spiritual sleep are indicated:

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