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EPISTLE TO SARDIS
IN the Church of God, there must, of necessity, be a great diversity of characters: and the office of a minister is, to make a just discrimination between them, and, like a steward in a great family, to give to every one of them his portion in due season. But to divide rightly the word of truth is no easy matter: it requires much knowledge, much discernment, and much fidelity. The pattern to be followed, is that which is set before us in the epistles to the seven Churches of Asia. In this epistle to the Church of Sardis, one-half is occupied with reproof. In the two preceding verses we have been led to assume the same tone as is there adopted: and we are constrained to continue it in the present discourse; wherein I shall have occasion to notice,
I. The state of a soul that is backslidden from God—
We shall confine our observations to the point especially referred to in our text; namely, the state of the soul in reference to divine ordinances.
A soul truly alive to God finds great delight in divine ordinances—
[They are regarded as God’s appointed means of conferring his benefits upon the soul. The word is heard, not as the word of man, but as the word of God himself, speaking individually to the person’s own soul. “It is received with meekness as an engrafted word, able to save the soul.” The person, before he goes up to the house of God, implores the presence of God there; and begs that the word may not only be suited to his necessities, but may “come to him in demonstration of the Spirit and of power.” Whilst he is hearing the word, he begs of God so to apply it to him, that it may prove “the power of God to his everlasting salvation.” After he has heard the word, he endeavours to harrow it in, and water it, with meditation and prayer; and implores help from God, that he may be enabled to carry into effect every lesson he has received.]
But to one who is in a backslidden state, the ordinances have lost a great measure of their interest—
[They are still attended, lest his declension should be made evident to common observation: but there is not that delight in them which was once experienced, nor that earnest expectation of good from them. The truths that are delivered fall upon a hard and rocky heart, from which Satan easily removes them, even as birds catch up the seed that falls by the way-side. The word is heard either with critical fastidiousness or with cold indifference; and produces neither self-abasement on account of sin, nor elevation of soul on account of the mercy that is there revealed. It is possible that such persons may yet take some pleasure in the ministration of the word, on account of the eloquence of him by whom it is dispensed: but whilst, with Ezekiel’s hearers, “they listen as to one who plays well upon an instrument,” like them they are proof against every admonition which is delivered. Even the strongest declarations of divine truth fail to make any lasting impression on their minds, or to effect any abiding change within them.]
Attend then, I pray you, whilst I declare to you,
II. The duty of one who is in such a state—
1. “Remember” whence you are fallen—
[Look back, and see how great a change has taken place upon you. Call to mind the delight you once felt in divine ordinances, and the benefit you derived from them; and compare with those seasons your present coldness and insensibility. What reason can you assign for this melancholy change? Are not the truths as important as ever? and ought they not to be equally influential on your souls? — — —]
2. “Hold fast” whatever there is of good impression on your minds—
[The truths ye received are yet abiding with you: let them, then, be retained with care and steadfastness: for, if ye let them go, ye have no other anchor for your souls, no other refuge from the wrath of God. I would fondly hope, too, that there are yet within you some good desires, some holy purposes and resolutions: I charge you then, “Hold them also fast:” and beg of God, that, through the influence of his Holy Spirit, you may be enabled to carry them into full effect — — —]
“Repent” also of these shameful, these dangerous declensions—
[Think not that gross outward transgressions alone call for penitence: the inward frame of a man’s soul is as hateful to God in those who profess godliness, as the more flagrant acts of wickedness are in one who makes no profession. Think of the ingratitude which such a declension betrays: Is it for this that God has quickened you from the dead, and revealed his Son in you, and given you such an experience of his power and grace? Is this the return which he has a right to expect? Think, too, of the folly of such a conduct. Do you hope for the pardon of your sins, and peace with God, and glory in a better world? and are you wise in casting it all away, or in endangering the loss of it by departing from God? I tell you, that the deepest penitence becomes you. Yes, “be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into heaviness; and humble yourselves under the mighty hand of God, if peradventure, in the multitude of his tender mercies, he may lift you up.”]
And, that you may comply with these exhortations, consider,
III. The extreme urgency of this duty—
Your Lord threatens to “come upon you as a thief in the night,” to visit upon you your inexcusable neglect.
This you have but too great reason to expect—
[Many in your state comfort themselves with the hope that God will not proceed against them; but that in consideration of what he has already done for their souls, he will, by some special act of his grace, restore them to his favour. They will say, “Where God has begun a good work, he will carry it on, and perfect it till the day of Christ:” and “whomsoever he loves, he will love unto the end.”But will any man take occasion, from such passages as these, to comfort himself while at a distance from God, and to delay his return to God? Will any man “continue thus in sin that grace may abound?” A more damning sin than this it is scarcely possible for him to commit. Brethren, if there be one amongst you disposed to abuse in this manner the grace of the Gospel, let him know that he is as nigh to hell as a man can well be, and that it will be a miracle of mercy if he be not in hell before the light of another day: for our Lord’s express declaration is, that “He will come upon him as a thief in the night, and not let him know what hour he will come upon him.” And this is agreeable to what all the inspired writers have taught. Hear the Prophet Hosea: “Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me [Note: Hos_7:13-14.].” Israel hath cast off the thing that is good: the enemy shall pursue him [Note: Hos_8:3.].” Hear our blessed Lord: “Watch; for ye know not what hour your Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready; for in such an hour as ye think not, the Son of man cometh. And if he find any servant unwatchful, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth [Note: Mat_24:42-44; Mat_24:50-51.].” To the same effect speaks St. Paul also [Note: 1Th_5:2-3; 1Th_5:6.]—. And in the epistles before us the same menace is used again and again [Note: Rev_2:5; Rev_3:11.]. Know, therefore, and be assured, that in perverting the truths of Scripture you do but aggravate and ensure your eternal condemnation.]
Awake then, brethren, to your duty, ere it be too late—
[To have “a form of godliness, whilst you are destitute of its power,” is only to deceive your own souls. Look back, and see how you received the word at first; and get back to that childlike spirit which ye then manifested. Your brokenness of heart should be increased rather than diminished; and your tenderness of conscience should be found in full activity. To turn back from these holy ways is to “turn back unto perdition.” May God Almighty spare you yet a little longer, till you have recovered from your declension, and are returned to Christ as the Shepherd and Bishop of your souls! Let this be well settled in your minds, that the only way to ensure the not being taken unprepared, is to watch for the coming of your Lord, with loins ever girt, and your lamp ever trimmed.]
Address—
1. Those who are so far backslidden as to be insensible to their state—
[This, alas! is no uncommon state: for the necessary effect of sin is, to grieve the Spirit of God, and to harden the heart of man. But if God should not cut you off suddenly, though it is greatly to be feared that he will, tell me what you will think of your present state, when you shall be lying on your bed, in the near approach of death and judgment? Let me tell you, that every hour you neglect to turn unto your God, you are filling your dying pillow with thorns, and, alas! are “treasuring up wrath against the day of wrath.” God has indeed said, that “the backslider in heart shall be filled with his own ways [Note: Pro_14:14.]:” and this may be your unhappy state, in a dying hour: you may be then cherishing the same delusions which you harbour now, and be even more hardened than you are at the present moment. But at the bar of judgment, if not before, you will surely know, “that it is an evil and bitter thing to depart from God.”]
2. Those who are ashamed and confounded on account of their declensions—
[To you I would speak in a way of encouragement. God himself, as it were, feels for you, and is averse to execute upon you the judgments you deserve. Hear how he speaks concerning you: “My people are bent to backsliding from me. Though they called them unto the Most High, none at all would exalt him. How shall I give thee up, Ephraim? how shall I deliver thee up, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me; my repentings are kindled together: I will not execute the fierceness of mine anger [Note: Hos_11:7-9.].” Nor is Jehovah merely thus tenderly concerned for you: he bids you return to him; and puts into your mouth words for that very purpose, even words to which he will return an answer of peace: “Take with you words, and turn unto the Lord: say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our lips.” Then he adds, “I will heal their backslidings, and love them freely: for mine anger is turned away from him [Note: Hos_14:1-2; Hos_14:4.].” The same gracious overtures he makes through the Prophet Jeremiah [Note: Jer_3:12; Jer_3:22.]—; and the whole of his dealings with his people fully attest his readiness to fulfil these promises in their utmost extent. Then continue not at a distance from him; but avail yourselves of his gracious invitations; so, at whatever hour he shall come, you shall be found ready, and “enter for ever into the joy of your Lord.”]