Earnestness in the CHURCHES
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Remarks on the Epistles to the Seven Churches of
Asia Minor, Illustrating EARNESTNESS IN RELIGION</strong>
It is a matter of no consequence to the design of this work, in what light these epistles are to be considered, whether as the real past histories of the churches there mentioned, and of their actual condition at that time—or as symbolical or prophetical representations of the different states through which the church was then destined to pass in its future history; since the spiritual instruction to be gathered from them is the same in both cases.
I do not propose here to go into any minute exposition of these addresses—but only to make some general remarks upon them, tending to show the nature and necessity of earnest piety, and to stir up the churches to seek after it.
1. Unlike the other inspired apostolic epistles, these letters are all delivered by the Lord Jesus Christ in person, through the medium of the apostle, and are therefore analogous in that particular to the messages which, under the Jewish dispensation, the prophets delivered to the people, with a "Thus says the Lord." This indicates the deep interest which Jesus Christ takes in the spiritual welfare of all and each of his churches. His regard to these seven communities was by no means exclusive or special—all others which then existed were as dear to his heart, because as much the purchase of his blood, as they—and so are all that now exist, even the least company of believers in the most obscure village. How exquisitely beautiful is the description given of Him, as "He who walks amidst the seven golden candlesticks," and how impressive a symbol is that of the design of each church, that it should be a fountain of the purest light to the place in which it exists. Can anything more emphatically remind us of the devoutness, the zeal, the spiritual knowledge, which each church should possess, since it is formed to illuminate a dark world, is under the personal superintendence of the Lord Jesus, and is an object of his solicitous care? How earnest is he on behalf of every community of the faithful as a whole, and every member of it in particular!
2. The address to each church commences with the same solemn assurance of his intimate acquaintance with its spiritual condition—"I know your works." He thus declares that he is ever looking upon his churches, not as we look, from a distance—but with an eye immediately fixed upon each, not with a cursory or general glance—but with a close and minute inspection into the state of every heart; so that his knowledge of each member is as perfect as his knowledge of the entire church, and is derived from its proper source; the real facts of every case being subjected to that all-searching eye which is represented by a flame of fire. This is expressed with still more explicitness in his address to the church at Thyatira, to which he says, "All the churches," not the world merely—but "the churches shall know that I am he which searches the reins and hearts; and I will give unto everyone of you according to your works." This asserts not only his power, or his right—but his occupation; he is ever thus engaged; his eyes are always running to and fro through every church. His attention is minute and specific; it is not the church collectively—but the church in its individual members, that is the subject of his scrutiny.
How anxiously and how inquisitively should each church say, What does he see in us? and each member say, What does he see in me? Can anything be a stronger incitement to diligence, to earnestness, to entire self-consecration, than the thought that we are "ever in the great master's eye?" Over each one of us continually rolls the thrilling and solemn announcement, "I know your works." Could we but set the Lord always before us; could we but realize him as at our right hand; could we but even look up to him as present, though invisible, saying to him, "You God see me!" should we need anything more to stir us up to the most intense devotedness?
3. Christ always begins his addresses to these churches with the language of commendation, where there is anything to commend. How condescending, kind, and gracious is this, and what a lesson does it furnish to us for regulating our conduct towards each other! How encouraging is this in all our attempts to please him, and what an incentive to labor more abundantly for him! He is not a hard taskmaster, nor an ungracious one, turning away with indifference and disdain from the services of his people. The efforts of his feeblest disciple, when made with sincerity, are accepted by him; the wish, the sigh, the tear, the inarticulate and unuttered, because unutterable, groaning—are all noticed by him, and received with a most condescending, "well done." O Christians, shall such a Master be served with a slack hand, tardy foot, or cold heart? Shall stinted, grudged, or lukewarm services be offered to Him? Shall less than the best, or the utmost, be done for Him? "You bring stolen, lame, or sick animals. You bring this as an offering! Am I to accept that from your hands? The deceiver is cursed who has an acceptable male in his flock and makes a vow but sacrifices a defective animal to the Lord. For I am a great King," says the Lord Almighty, "and My name will be feared among the nations." (Malachi 1:13-14)
4. At the same time, Christ, in the exercise of righteous severity, rebuked each church for what was wrong, where he found anything worthy of reproof. His love is not a blind and doating affection, which sees no fault in its object; but is a wise and judicious regard, which searches out failings—not so much to expose and punish—as to correct and remove them. Even to the most corrupt of the seven churches, he said, after a severe reprehension, "As many as I love, I rebuke and chasten." Inconsistent and negligent professors! you who know your worldliness; your evil dispositions; your breaches of truth, honor, and justice; your neglects of prayer in the closet and the family; your general declensions and decay of piety; your gross irregularities and manifest inconsistencies! Hearken to his reproving voice; look at his frowning countenance; dread his continued rebukes. Amend your doings. Put away the evil that is in you. He will not tolerate sin in you; nor should you in yourselves.
5. Each address closes with a promise of reward to those who are victorious in the Christian conflict. "To him who overcomes I will give to eat of the tree of life, which is in the midst of the paradise of God—he shall not be hurt by the second death—I will give to him to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knows but he who receives it—I will give him power over the nations—he shall be clothed with white clothing; and I will not blot out his name out of the book of life—but I will confess his name before my Father and before his angels; I will make him a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God—and I will write upon him my new name, and he shall sit with me on my throne, even as I also overcame, and sit down with my Father on his throne."
Such are the exceeding great and precious promises which are made to those who, in the fight of faith, "come off more than conquerors through him who has loved them;" and which, though distributed among the churches, will all be fulfilled in every individual victor.
Though some of the expressions have a meaning which can never be fully developed in this world, that very difficulty seems to add to their value, since it exhibits in vague and general outline an object too vast to be comprehended, and too bright to be seen by our present limited and feeble vision. Christians, look up at these stupendous objects of hope, floating in obscure grandeur behind the dim and mysterious transparency of Holy Scripture; and then imagine—and you can only faintly imagine it—the reward of your successful diligence. You are engaged in a conflict of immense difficulty, and of tremendous importance. See what consequences hang upon it; and for what a stake you are contending. You are fighting for a throne in heaven, and defeat will not only subject you to this immense loss—but to eternal infamy. You are running a race for an incorruptible crown, and it is a race against time, and not a moment can be spared from its toilsome and earnest prosecution. An archangel coming direct from the throne of God, with all the scenes of eternity and heavenly glory fresh in his recollection, could not make you comprehend the weight, brilliancy, and worth, of that crown which is held forth by the hand of infinite love, to engage your ardor in the contest against sin, Satan, and the world.
Earnestness! Where, for what, and in whom should it be expected, if not in him who is contending upon earth for glory, honor, immortality, and eternal life? Is he a mere statue, or a living man, who can see such objects placed before him, and not feel every ambitious desire influenced, and all his energies engaged for their possession? It was on this the mind of the apostle was fixed when he uttered that heart-exciting, soul-inspiring language, "Not that I have already reached the goal or am already fully mature, but I make every effort to take hold of it because I also have been taken hold of by Christ Jesus. Brothers, I do not consider myself to have taken hold of it. But one thing I do: forgetting what is behind and reaching forward to what is ahead, I pursue as my goal the prize promised by God's heavenly call in Christ Jesus." (Philippians 3:12-14) If an apostle felt such earnestness indispensable, inevitable, and necessary—how much more should we!
Let us now take up each epistle separately, and learn the one great lesson which each seems adapted and designed to teach.
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