To any soul quickened into life through Christ Jesus (risen from the death due to us), and thus and then united to Him,-must be deeply interesting, the path and service he may observe to be well-pleasing to the Lord; and not only so, but also, the definite testimony which he, in common with his fellow-partakers in this life, as members in the one body, should pursue here, as expressive of the reality and blessedness of union with the Head.
I need scarcely remark that, until our own individual interests are assured to us in the Lord, we shall have no heart or power to be interested for His glory in the Church, or for the members of it. A true servant must be unselfish. Until peace keeps my heart and mind, " the Apostles' course is little regarded by me" (Phil. 4:99Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. (Philippians 4:9)), and the source of the peace is imperfectly known to me. But to one from whom the pathetic appeal of Jesus " Lovest thou Me," can awaken the same plain, earnest response as it did from Peter,-it must be a subject of no small moment, how he may prove his love, according to the word, in feeding and caring for (and both are implied) the sheep,-objects of the love of Christ. Love to the Lord Jesus is the great ability and qualification wanting to most for such service. The service is feeding and caring for: no political movement, no amelioration of the propensities of our nature can ever reach to the deep and important and personal interest expressed by "feeding and caring for." If we love, let us show our love. Dear to Christ Jesus is the feeding and caring for the sheep, and not less can satisfy the heart that loves Him. The Church should be of things on earth, our sole interest and service. St. Paul could say-I fill up that which is behind of the sufferings of Christ, in my flesh, for His body's sake which is the Church; and again, I endure all things for the elects' sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. The great point is, Service to the Church; this is too plainly enforced to be denied, though the manner in which this is attempted to be rendered is the fruitful cause of many and grievous mistakes. In truth, to know how rightly to feed and care for the Church we need to be instructed in the nature and doctrines of the Church. If that which we call the church is but an assembly bound to observe a certain ritual and ceremonies,-to serve it will fall very far short of the intention of Christ and lead to a very different course from that which a man will follow who regards every believer as a member of the mystical body of Christ, and as one who ought to be served referentially to that union, which is true in Christ, and would be declared here but for the interposition of the flesh, and is declared so far as the flesh is crucified; for the Spirit is one, and spiritual service must lead to this; not merely to a nominal union but to a union, as true and as real and as holy as that which the members in particular have with the Head. The Spirit cannot countenance less nor can He work in God's servants for less. So that whenever anything discordant or disaffective to the union, as it is in Christ, arises, then, just so far, there must be a breach in union, in godly union here. True service begins with Christ, who is the Head, and when Christ is forgotten then the service is defective; it has lost connection with the spring and fountain of all service, because it is from the Head that all the body by joints and bands having nourishment ministered increaseth. The body is of Christ and He loves it as He loves Himself, and every one who would serve it will best learn to do so by knowing His heart and purposes towards it. In a word it is Christ serves, though it may be through us. We are but "joints and bands:" if we are not derivative and communicative from Christ, we are useless. To be useful, my eye and heart must be on Christ, and not on the issue of my service; though if true to Him, the end will vindicate me too, however disheartening the interval. He who judges of his service by present appearances will judge by the blossom and not by the fruit; and after all the service is not for the sake of the Church but for the sake of Christ; and if he be served in the Church, though the Church own it not, yet, Christ being served, He will own it. Now the constant effort of Satan is to disconnect, in our minds, Christ from our service; and this, much more than any of us, perhaps, have fully discovered. Whether in reading, or praying, or speaking, how seldom, if we judge ourselves, do we find that we act simply as towards Christ and Him alone! How often may sentimentality and natural feelings affect us in our service, instead of simple love to Him?
Such was the sin of the church of Ephesus. You could not say that they did not show interest for the members, as far as man could see; they had works and patience-could not bear them that were evil-had tried them which say they are apostles, and are not. Laborious, righteous, strict in discipline, nay, laboring also for the sake of Christ, and yet they were wanting in the all-engrossing undivided affection for Christ, which "first love" designates. The absence of first love entailed the loss of "first works" and the inevitable judgment was the removal of their candlestick, or ability to hold light for the guidance of others. The symbol of a candlestick illustrates the peculiar and blessed office of the church upon earth to be a lightbearer in the midst of surrounding darkness, and thus a guide; but this it forfeited when it failed in simple and abstract reference to Christ as the center of affection and the object of all service. If the first fruits of service are not rendered to Christ, there can be no real service to the members. If we walk in the light as He is in the light, we have fellowship one with another: there could be no fellowship in the flesh; flesh is selfish; fellowship obtains when flesh is silenced, and in the light to which Jesus has introduced the quickened members of His body, through His own life. If we love our brother we abide in the light and light is in the presence of God where Christ has set us; it is known to us by our union with Jesus-when we walk in it we walk in the consciousness of Himself, because He alone is our light.
He is the light of men. When we walk in the light we must serve according to the mind of Christ. If we attempt to serve otherwise, it is no service. If we are not abiding in Christ we are not in the light, and hence our service will be in darkness and we can do nothing. If we abide in Christ, we are supplied with strength and nourishment from Him who supplies the members. He is the light and gives us light, and by Him alone can we bear light; without Him we can do nothing; we have no light to know our own course, we know not at what we stumble; apart from the light we can not guide ourselves, much less others; we are but blind leaders of the blind, we forfeit the blessing of giving light.
If Christ, who would give power and ability to us for service, is lost sight of by us, we have not the first works which grow out of the heart devoted to Christ; and we consequently lose the effect which they would produce. In the church of Ephesus I doubt not but that the first incipient form of declension is denounced, and the judgment for such declension is the removal of the candlestick. The removal of the candlestick was not the penalty of open evil: it was the first punishment for the first and earliest form of declension.
Adam's first emotions which led to his fatal fall were doubts of the perfectness of the love of God. He left his first love. He was the first example of man losing the place of lightbearer to this earth, because his heart swerved in fidelity and love to God. He did not eat of the tree of life; but he that overcomes this, the first and earliest tendency of our poor faithless hearts, shall eat of the tree of life which is in the midst of the paradise of God.
I think it is important to note that there is no allusion to the intent of removing the candlestick to any church after Ephesus. The reason of this, I think, is that the other churches had sinned more grievously, and hence their judicial treatment is more severe than with Ephesus. Here let me observe, that I fear we shall err much if we forget that the seven churches mentioned in the Revelation, as representing the candlestick are all under judgment now. This is important, because if I take them for precedents for my present action, I am manifestly, by adopting any of their maxims or principles, placing myself under judgment where they are. True it is, I may be described by one or other of the churches, but assert that no zealous and devoted saint or company of saints could seek to follow any of their ways as a whole, yea, rather but would seek to be unlike them, seeing that they are under sentence of judgment for being what they are, and instead of seeking to them for lines of guidance we should rather seek how we may avoid resemblance to them. We need only refer to Paul's opinion of them as expressed in 2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15); where he says, "All they which are in Asia are turned away from me." Now I should not gather from this that all the Christians in Asia were deceivers, and had given up the profession of Christianity; no such thing. I believe they had departed from the truth relative to the churches present position and hopes; just the same as Demas in the 4th chapter; "Demas hath forsaken me, having loved this present age. (τόν νῦν αιῶνα). He had not necessarily given up Christianity; he gave up the idea that the church was purely heavenly without any earthly hopes, and that it was only to traverse this dark world as heavenly citizens bearing the light of God through it, as the body of Christ. He could not bear to regard himself as so completely cut off from earth and no longer to have a hold, position, or citizenship here; he could not brook the doctrine that our citizenship is in Heaven (see Phil.). And like him were all they that were in Asia. Hence the seven churches are presented to me not as patterns for imitation, but specimens of the declension which would occur, and from following which we ought to be deterred by the judgments inflicted on them. Ask me to shape my course by any number of Christians, whom the Apostle tells me have turned away from him "! no surely. Rather it relieves me to find that there is especial notice taken and judgment passed on them, who disregarded his high and holy teaching; and though, as I have already allowed, the seven churches so dealt with, may and do stand there as representative of the general condition of the church, yet this in no way affects my statement; they are not for our guidance but for our warning. And he who follows them, follows that which was under sentence of losing its blessing. Nor is it an argument of any weight to say that because certain solemn duties are not mentioned as being observed by them, and which they are not admonished to observe, that, therefore, they were not obligatory in a condition similar to theirs. Can a church or any body exercise discipline or observe solemn duties till it first rights itself corporately as touching foundation-truth. Ephesus Was applauded for her discipline, but when she lost her candlestick, would she discipline? Did any of them retain the candlestick? Unless cleaving to the Lord with purpose of heart what was the value of discipline? Does it not argue a very low state of spiritual apprehension to remind a church of one of the essential attributes of its existence as discipline undoubtedly is? Is not Pergamos censured for retaining (ἔχεις ἐκεἴ) amongst them " those that hold the doctrine of Balaam," and also, " those that hold the doctrines of the Nicolaitanes." How (I may ask) could they get rid of these but by discipline? and yet some quote Pergamos as a precedent to us for not using discipline. Why, their fault was that they had not used discipline. Nay more, they had not discovered the power of Christ as the sharp sword to repel and destroy such false doctrines. In like manner it is alleged, that, because in Sardis a few names are said not to have defiled their garments, and that, consequently, they shall walk in white, that this is a precedent for us to satisfy our consciences that, though we are in connection with what is manifestly erroneous, yet we may be individually pure and untainted ourselves, and hence indifferent as to separating from such unhallowed associations. If this is the light which Sardis diffuses, it savors little of Him who is the light. In a corporate character, Sardis is described as having only a name to live, and her works are incomplete before God. She is accordingly warned, that unless she remember how she has received, and heard, and holds fast, and repents, that judgment will come on her as a thief; but even in the event of this judgment being consummated, a few names will be carried through the tribulation. There are some sincere ones who have not defiled their garments, they shall overcome the evil influences affecting Sardis. They shall walk in white and he that overcometh shall thus be clothed (see Greek) in white.. We are told in the end of chap. 7, whom "white" characterizes; and, therefore, we may conclude, that the wearers of white here are not those who remained in the low condition in which Sardis is here described, but rather those who have overcome, and through trial renounced, the deadness and evil there so dominant for they alone have white garments who 'overcome; they did not assent to the evil; they had not defiled their garments, but they were to do more, they were to renounce and overcome it; and they would do so, for " they shall walk in white for they are worthy;" no neutral ground but a decided victory and superiority over the pressure marked their course-their destined course. It is unnecessary for me further to pursue this subject, deeply interesting and important as it is. But to return to consider a little more in detail the characteristics of the candlestick. To the quickly sensitive and affectionate heart it must have been painful to hear of disqualification from bearing of light. Light is of God -Christ is our light unto God. From Adam to Christ every witness had failed to hold out the light of God to the world. In Christ, was life and He was the light of man. He shined in the darkness; but the darkness did not comprehend Him. In Christ the saints have life; and this is the argument of 1 John 1. Therefore we are in the light, we have fellowship with the Father and the Son: as long as we abide here we are in the light; we have fellowship one with another, and we know whither we go. And if the candlestick have failed, nothing can rob us of the privilege individually of being light-bearers, but loss of "first love;" loss of that deep and fervent interest in the person of Christ, which would supply us with power and intelligence to guide the souls of others. Paul could say, "Be ye followers of me as I also am of Christ." Nothing so attracts the sheep as the shepherd: none can guide as He does. None can restore but the Shepherd. The soul is in an unhealthy state when anything but Christ appears to restore it. Devotedness raises the question, " What is thy beloved more than another Beloved?" It is not doctrine, dry and correct, that feeds and leads the souls of Christ's flock. It is Christ Himself, vividly and truly declared. He is the bread of life. The pasturage attracts the sheep, for Christ stands and feeds in the strength of the Lord. If a number of believers meet together, there is no promise of blessing unless they meet in the name of the Lord Jesus. The Apostle when directing the Corinthians how to vindicate the holiness of God among them; tells them they are to gather together in the name of our Lord Jesus Christ. If they assembled otherwise they could not reckon on the power of our Lord Jesus Christ. " For where two or three are gathered together in My name, there am I in the midst of them." If it be said, and alas! it may justly be said (with sorrow and humiliation) that we know little of the power or presence of our Lord Jesus Christ, our only answer is, It is so, because we do not simply meet in His name. This I again repeat was the sin of Ephesus; this is the first form of declension, and practically we know what a sad train of weakness and carelessness follows with it. Meeting in His name implies, at least, that we unreservedly commit ourselves to Him, that we depend on naught save Him and His Spirit to feed and satisfy our souls; nay, that naught else is allowed. May our minds weigh the portentous meaning of these words to which are attached, even to the end, such wondrous blessing and blessings, alas 1 so little known by us. Do we want blessing as for the two or three meeting together? Let us meet in the name of the Lord Jesus. Do we want power? Where will the power we need be found, save in that Blessed One. Do we desire that our light may shine forth? The tender all-absorbing emotions of first love alone can effect that. Let us not think that our devotedness to Christ, however earnest and self-sacrificing, will discourage or deter any Christian. Doubtless it will raise opposition where there is a name more than a reality; but the sheep will follow the shepherd's voice. The more undilutedly His grace flows from us, the more will it commend itself to the simple-hearted saint. When did Abimelech seek unto Isaac? (Gen. 26). After Isaac by slow and sorrowful steps had separated from all the attractive region of Abimelech's influence. He proved his superiority by renouncing what the other lived
in. This manifestation of moral power led the Philistine king to Isaac's retirement, and to seek a covenant with him. Here he was indeed light-displaying. Again, David in Adullam's cave, the cheerless hold, had more numerous and more illustrious followers than in Saul's palace (1 Sam. 22:11David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him. (1 Samuel 22:1)). Simple suffering devotedness is always attractive. The maintenance, the strict and holy maintenance of truth in honor to Christ, whilst it repels the Deceiver, assures the heart and invigorates the purposes of the faithful. Witness the effect of the solemn judgment in Acts 5:13,1413And of the rest durst no man join himself to them: but the people magnified them. 14And believers were the more added to the Lord, multitudes both of men and women.) (Acts 5:13‑14), " of the rest durst no man join himself to them;" and yet, " believers were the more added to the Lord multitudes both of men and women."
In the consummation of all blessing " the Lamb shall be the light," and around Him, in one holy and bright array will all the saints be marshalled, and as we are like unto Him now, as "Christ is formed in us" (which the Galatians needed) are we the bearers of light before the world. S.