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 thatthey 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; notso 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 areworthy.” 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.)
The believers at Sardis
I. Those persons who are here spoken of were truly holy. Those men were the glory of their Church; and we might have expected that the heavenly purity of their principles and their conduct would have shed around them a highly beneficial influence, and would have induced many others to have pursued along with them a course so splendid in itself, and so happy and brilliant in its termination.
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 andvivid 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.)
Sardis
I. The commendation and the honour which our Lord bestowed upon the few exemplary characters in the Church at Sardis.
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 ourLord 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.)
Christian life has power to resist adverse influences
There is nothing on earth that has such power to destroy Christian life as a society of men who bear the name of Christ without manifesting His spirit and life. A dead Church is a mightier obstacle to Christian vitality than the influences of the world or the sneers of the keenest infidelity; it freezes the influence of truth, it paralyses the power of prayer, it lays its cold hand on the pulses of the Christian’s faith, chilling them into a death-like sleep. But yet, with that fact before us, we shall try to show that every Christian may overcome those influences which hinder his life. We shall try to show that we have no right to be weak Christians, moulded by social circumstances, but arebound to be Christians whose deep life makes circumstances its servants.
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, butvoices; 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.)
The undefiled few
I. The undefiled few.
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.)
The two garments
The words “garment,” “robe” and “raiment” are used in the Scriptures to typify character. When a man repents of sin and joins himself by faith to Jesus Christ, he is clothed with a new nature. He “puts on Christ,” so that there is not only an inward faith in Christ, but some good degree of outward resemblance in daily conduct. This may be called the garment of grace. It means Christian character. Now character is not determined by a single act, but by habitual conduct. It is a fabric made up of thousands of threads, and put together by uncounted stitches. However thorough may be the cleansing process wrought upon the heart at the time of conversion, yet no one becomes absolutely spotless. We live also in a defiling world. If we walk through certain streets in this city we must be on the lookout, or our clothes will become besmirched. A good man goes to his place of business and finds himself in the atmosphere of Mammon. It is every citizen’s duty to take a citizen’s part in politics; but when he becomes a zealous partisan there is plenty of “pitch” around in the caucus and the convention, and unless he is a conscientious man he is apt to be defiled. In social life he encounters the prevailing trend for show and self indulgence and expensive living. On a white surface the slightest spot shows painfully; and it is no easy thing to keep the spiritual raiment clean. Yet by the indwelling power of Christ’s grace there are those “even in Sardis” who keep their spiritual garments comparatively clean. If a true follower of Christ becomes soiled with impurity, he grieves over it, repents of it, and hastens to that Saviour who pardons and restores. By such processes can only the garment of grace be kept from utter disfigurement and defilement. By and by this garment of grace shall be laid aside for the garment of glory. The one is for time; the other is for eternity. The first garment is a Christian character formed by the regenerating Spirit of God in this world. The other is a Christian character completed, consummated, and glorified in that world wherein entereth nothing whatsoever that defileth. They “walk with Jesus in white, for they are worthy.” Determine that whatever others may do you will be a thorough and consecrated servant of your Master, “even in Sardis.” Determine that you will keep the garment of character undefiled. If all Sardis is infected with the lust of gold, let not the canker eat into your soul. However many in Sardis rush off into frivolities and into these scenes of folly that make deathbeds terrible, do you choose rather the joys of holy converse with the Master in the “upper chamber.” (T. L. Cuyler, D. D.)
The few in Sardis
I. The rarity of those who are the true saints on the earth. Sadly the truth presses on every mind that it is the many who are sluggish and fruitless, it is only the few who are faithful. A little band of executive Church labourers produce what each year gathers.
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.)
The duty of maintaining an unsullied character
I. Consider the great difficulty of preserving innocence amidst surrounding corruption.
1. The natural abhorrence which rises in the breast at thefirst 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.)
God’s little remnant keeping their garments clean in an evil day
I. Offer a few propositions concerning this remnant.
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 (Isa_43:4; Psa_119:119; Lam_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 (Mal_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 (Rev_1:5; Heb_8:12; Heb_4:16).
III. Inquire into what is imported in the remnant keeping their garments clean.
1. That even God’s remnant are notwithout 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) It necessarily supposes the soul’s subsistence in a separate state, or after its separation from the body, otherwise it could not be said to walk with Him.
(2) Its activity.
(3) Perfect peace and agreement between Christ and men.
(4) Intimacy.
(5) Full pleasure, satisfaction, and complacency.
2. What is imported in walking with Him in white?
(1) That then all their black and beggarly garments shall be laid aside.
(2) That perfect holiness shall then be their adornment.
(3) Victory over all their enemies, whether outward or inward.
(4) High honour.
(5) Priestly service.
(6) A blessed conformity between Christ and them.
(7) The beauty of the Lord their God will then be upon them.
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) A connection of decree or purpose in this matter.
(2) A connection of promise.
(3) A connection of meetness or congruity.
(4) A connection of evidence.
Application:
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.)
Sardis
In the case of the Church at Sardis, we observe--
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.)
Purity rewarded
True, all our lives long we shall be bound to refrain our soul and keep it low; but what then? For the books we now forbear to read, we shall one day be endued with wisdom and knowledge. For the music we will not listen to, we shall join in the song of the redeemed. For the Figures from whichwe turn, we shall gaze unabashed on the beatific vision. For the companionship we shun, we shall be welcomed into angelic society and the communion of triumphant saints. For the pleasures we miss, we shall abide, and evermore abide, in the rapture of heaven. (Christina G. Rossetti.)
Pure amidst defilement
A writer tells of going with a party down into a coal mine. On the other side of the gangway grew a plant which was perfectly white. The visitors were astonished that there, where the coal-dust was continually flying, this little plant should be so pure and white. A miner who was with them took a handful of the black dust and threw it upon the plant; but not a particle adhered. Every atom of the dust rolled off. The visitors repeated the experiment, but the coal-dust would not cling. There was a wonderful enamel on the folds of the white plant to which no finest specks could adhere. Living there amid clouds of black dust, nothing could stain the snowy whiteness. (J. R. Miller, D. D.)
They shall walk with Me in white.--
Walking in white
I. The promise of continuous and progressive activity. “They shall walk.” “There remaineth a rest for the people of energies of a constant activity for God.” “They shall walk” in all the more intense than it was atits highest here, and yet never, by one hair’s breadth, trenching upon the serenity of that perpetual repose. And then there is the other thought too involved in that pregnant word, of continuous advancement, growing every moment nearer and nearer to the true centre of our souls, and up into the loftiness of perfection.
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 asbeing 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 asgranted 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.)
