H. Smith.
From the appeal of the Lord to Israel, through the prophet Jeremiah, we learn that the ruin of the nation in its responsibility is traced to one source - the loss of affection for the LORD with which they commenced their history as a people called out from the nations. The Lord touchingly reminds them of their early love by telling the prophet to "Go and cry in the ears of Jerusalem, saying, Thus says the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness." Such was the commencement of their history, but now the Lord has to say, "Thou hast forsaken the Lord thy God." They were called to repent, but failing to do so judgment overtakes the nation. (Jer. 2:2, 13, 19; 3:12, 14, 22; 4:11, 17).
Israel, having lost its first love and failed to repent, ceases to be a witness for God, and comes under the governmental judgment of God.
Seventy years pass, and the LORD opens a way for a remnant of His earthly people to return to the land and rebuild God's house. Alas! as time passes we see that, in spite of revivals, they entirely fail in their responsibility. As with the nation, so with this remnant, their failure is traced back to the loss of affection for the LORD. When the Lord Jesus came into the midst of this remnant, He has to say to them, This people honours me with their lips but their heart is far from me (Mark 7:6.). There was a fair outward profession before men, but an entire failure of the inner life before God. The Lord likens them to a fig tree with a great show of "leaves" but no "fruit." Again, they are called to repent, but all in vain. Having departed from God in heart, they are set aside as a witness for God before men, as the Lord can say of the fig tree, "No man eat fruit of thee hereafter for ever." Moreover governmental judgment overtakes them. Having set them aside as a witness, the Lord at once enters the house that they had been brought back to build and maintain, and casts out those who were corrupting the house. Judgment commences at the house of God. (Mark 11:13-17.)
The remnant having lost their first love, and failed to repent, is set aside as a witness for God and comes under the governmental judgment of God.
If the nation fails and is set aside, God takes up a remnant. If this remnant fails in responsibility it is set aside and God calls out the church to be a witness for God and for Christ. What then has been the history of the church? Alas! as with Israel, and the remnant it has entirely failed in responsibility. When the Lord walks in the midst of the churches to pass sentence on their moral condition, in spite of much that he can commend in their outward walk, he has to say "Thou art fallen". Again this break-down in responsibility is traced back to failure in the inner life, for we hear the Lord's solemn words "Thou hast left thy first love". There was a fair outward profession, but the freshness of first love was no longer the motive for their works before men. The Lord calls for repentance, and failing this they are warned that they would cease to be a witness - the candlestick would be removed. Alas! we know that there has been no repentance on the part of the great Christian profession, and therefore all united witness for Christ has ceased and the church has come under the governmental judgment of the Lord, according to His words, "I will come unto thee and remove thy candlestick out of his place" (Rev. 2:2-5).
United witness has ceased, the church has become captive to the world, and in the end will be spued out of Christ's mouth (Rev. 3:16).
The professing church having lost the fervency of first love, and failing to repent, has ceased to be a witness for God, and comes under the governmental judgment of God.
Again God works in the heart of a few of His people that He sets free from the Babylonish corruptions of Christendom by reviving to them the great truths concerning Christ and the church. At the outset of this revival the Lord can say of those who were afresh brought under the influence of the love of Christ "Thou hast kept my word and not denied My Name" (Rev. 3:8-10). Such are warned to "hold fast" the blessed truths recovered to them. Alas! like all others, have they not failed in their responsibility? Is it not manifest from their history that when put to the test, the mass have not held fast? When the Person of Christ has been assailed, or the recovered truths set aside, has it not become evident that the mass have largely fallen into Laodicean luke-warmness, and, in the effort to keep together, have too often taken a neutral position of being "neither cold nor hot." They would not profess to be wholly cold as to attacks upon His Person, or the setting aside of the truth, but neither are they fervent in standing for the honour of His name or for the truths recovered. Does not the Lord warn such to "be zealous ...and repent" and warn them of the governmental judgment that will overtake them? are we not faced with the solemn fact that, as with Israel, the remnant of Ezra's times and the professing church, so with those who came under the influence of this revival, they have failed in their responsibility?
This fresh remnant having lost the fervency of first love, and failed to repent, has ceased to be a witness for God, and has come under the governmental judgment of God.
Thus whether it be Israel as a nation; the returned remnant from the captivity; the professing church, or those to whom the great truths of christianity have been recovered all have failed in responsibility. It would seem that in every case the root of the failure has been in the lowering of the inner life before God.
In each case the mass have failed to repent, are set aside as a witness, and have come under the chastening of the Lord.
If, however, we fail in our love to Christ, and break down in witness before men, let us ever remember there is One who never fails either as a Witness or in affection. How blessed that, in the end of the church's history Christ presents Himself as "The faithful and true Witness" and in spite of our lukewarmness toward Him, He speaks of His unfailing love for us as we hear Him say, "As many as I love, I rebuke and chasten" (Rev. 3:14, 19).
If then, we look to Christ as our unfailing resource in the presence of our breakdown, shall we not find that, as in the days of old, so now, He has a path for the individual that desires to answer to His mind in a day of ruin. To such the Lord can say, and repeat seven times, "Let him hear what the Spirit says to the churches”. We are not exhorted to hear what may be said to one particular church, but to all the churches. May we not say that the first great exhortation of the spirit is to "repent"? Five times over, in the course of the addresses to the churches we hear the call to repentance. (Rev. 2:5, 16, 21; 3:3, 19.) The Lord having exposed the evils that exist in the professing church, and amongst His people, it becomes us to own our failure and humble ourselves in the dust because of the low moral condition that lies at the root of all failure. Let us heed the Lord's words:
Be zealous therefore and repent (Rev. 3:19)
Hearing what the Spirit has to say, and judging ourselves for our failure shall we not at once find that, however dark the day and however great the ruin of the church in responsibility, it is still possible for the individual, to walk in the truth according to the mind of the Lord?
In each of the addresses to the churches the Lord having exposed the failure or warned us of special dangers, turns from the church as a whole to address the individual overcomer, and encourages us to take this individual path by bringing before us promises of special blessing.
Is not the overcomer an individual who, hearing what the Spirit has to say, not only judges the different evils that have led to the ruin of the church in responsibility, and repents of the failure and his own part in it, but also gets back to God's thoughts for the church as made known in the beginning of its history?
Firstly. In the church in Ephesus the overcomer, judging the root of all failure, gets back to first love. May we not say that the only way to regain first love is to get a fresh sense of the love of Christ? "We love Him because He first loved us". We have not to be occupied with ourselves by looking within at our hearts in the effort to awaken love for Christ, but to look away to Christ to discern afresh in His heart His unchanging love for us, that enables faith to say "He loved me and gave Himself for me". To get back to first love, we may well pray the prayer of Ephesians 3 that the Father would grant us according to the riches of His glory to he strengthened with might by His Spirit in the inner man: that Christ may dwell In our hearts by faith, to know the love of Christ that passes knowing.
Secondly. From the address to the church in Smyrna we learn that the overcomer is an individual that in the presence or tribulation, opposition, attacks from Satan, and persecution from men, fears none of these things and remains faithful to Christ, even unto death. The Lord could say to his disciples "In the world ye shall have tribulation" but He adds, "Be of good cheer; I have overcome the world". The time has come when the individual is exhorted to follow in His steps and in the presence of trial to be an overcomer.
Thirdly. From the address to the church in Pergamos, do we not learn that the overcomer is one who refuses the snare of endeavouring to escape persecution and opposition by seeking the friendship and patronage of the world? Such realise that "The friendship of the world is enmity with God" (James 4:4) and are prepared to suffer for Christ's name, and "earnestly contend for the faith which was once delivered to the saints." Of such the Lord can say "Thou holdest fast my Name and hast not denied my faith." (Rev. 2:13; Jude 3.)
Fourthly, the address to the church in Thyatira would indicate that the overcomer is one who refuses the solemn corruption of christianity by which alliances are made with the great ones of the earth, and every appeal made to the natural senses and the lusts of the flesh in order to seek a place in this world (Rev. 2:20-22 and 18:9-14.) The overcomer in the midst of this corruption holds fast to those words of love, faith, service and endurance, that makes manifest that Christ's Kingdom is not of this world. (Rev. 2:19, 25, 26 and John 18:36.)
Fifthly. The address to the church in Sardis presents the overcomer as one that turns away from those who have the form of godliness but deny the power thereof - who have a name to live but are dead. The one who overcomes will "hold fast" the great truths of the gospel, and "watch" against a mere lifeless profession. (Rev. 2:2, 3; 2 Tim. 3:1-5.)
Sixthly. In the address to the church in Philadelphia the overcomer is one that responds to the Lord's words "Hold fast that which thou hast that no man take thy crown". Such will keep Christ's word and not deny His Name, even though they have but a little strength. They will seek that whatever they do, whether in word or deed shall be in the Name of the Lord Jesus, and in accord with the truths made known in His "word". Such will escape every effort of Satan that would lead to the practical denial of Christ's Name, or the setting aside of the truths made known in His word, and recovered to the Lord's people. (See Rev. 3:8-10; Col. 3:17.)
Seventhly. In the address to the church in Laodicea is it not plain that the overcomer is one that judges the complaceney of those who boast in their scriptural light, but when put to the test prove to be neither hot nor cold to Christ and His word. Valuing His Name and His word, the overcomer will open the door to Christ, and, like the disciples going to Emmaus will say to him "Abide with us: for it is toward evening, and the day is far spent”. They will enjoy secret communion with Christ, in these last day dark and difficult days, for to such the Lord has said that he will sup with them and they with Him. (Rev. 3:15-19; Luke 24:29.)
To sum up the beautiful characteristics of the overcomer as presented in these Scriptures, he is seen to be one that
1. gets back to first love.
2. having recovered first love, remains faithful to Christ in presence of trial and opposition.
3. refuses the friendship of the world in the endeavour to escape trial and opposition.
4. refrains from seeking a place in this world by appealing to nature and the flesh.
5. turns away from the outward profession of religion without the inner life of piety.
6. holds fast to the honour of Christ's Name and the truths revealed in His word.
7. judges the self-satisfaction that is indifferent to the Name of and word of Christ, and opens the door to hold secret communion with Christ.
Such are the beautiful traits of the overcomer that must be attractive to every saint that desires to answer to the Lord's mind in a day of ruin. But, further, we are individually encouraged to take the path of the overcomer by the promises of blessing that form their special portion.
Firstly, to the overcomer in the church in Ephesus the Lord can say "to him...will I give to eat of the tree of life, which is in the midst of the paradise of God." Does this not lead our thoughts to the heavenly city which presents the church in glory, and of which we read "In the midst of the street of it, and on either side of the river, was there the tree of life?" Is not Christ the tree of life - "The tree planted by the river of waters that brings forth her fruit in her season." The One whose love is set upon Christ will be led to feed even now on His preciousness as the Man in the glory, while waiting to know and enjoy him in fulness when with Him in the day to come. Of such an one it can be said "Though now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory. (Rev. 2:7; 22:2; Ps. 1:3. 1 Peter 1:8.).
Secondly, to the overcomer in the church in Smyrna there is the promise that he "shall not be hurt of the second death." Evil man may persecute the believer, even to death, but in the presence of death the overcomer is assured that, though the second death will be the terrible portion of his persecutors, yet for himself, the martyr's death, will lead to the crown of life in a scene where there will be no more death (Rev. 2: 10-11.)
Thirdly, to the overcomer in the church in Pergamos who remains faithful to Christ's name and His faith, the Lord can say to him...will I give 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 saving he that receives it. (Rev. 2:17.) Such will taste of the preciousness of Christ in His lowly path on earth - the Bread of God from Heaven. He not only feeds upon all the excellencies of Christ in glory, as the tree of life, but he delights to "consider Him that endured such contradiction of sinners against Himself." Moreover refusing the friendship of the world, such will enjoy the special approbation of that Friend that sticks closer than a brother, as set forth by the gift of the white stone and the name which no man knows saving he that receives it. One has said, "Are we really content to have an approval which Christ only knows?”...“are we content so long as good is done that nobody should know anything about us – even in the church to be thought nothing of?” Oh! think what the terrible evil and treachery of that heart must be that is not satisfied with Christ's special favour, but seek honour (as we do) one of another instead! J.N.D.
Fourthly, to the overcomer in the church in Thyatira, who is content to follow in the master's steps and be the “servant of all” there is the promise that in the day to come it will be given to him to have "power over the nations" and that he will "rule" in the scene where once he served. In the meantime such will know Christ as "The Morning Star" - the One Who is coming to usher in the day of glory. (Rev. 2:26-28; Mark 10:44-45.)
Fifthly, to the overcomer in the church in Sardis there is the promise in which the Lord says "the same shall be clothed, in white raiment; and I will not blot out his name out of the book of life, but will confess his name before my father and before his angels." Such overcame the pretensions of those who, to use the Lord's words, "love to go in long clothes" before men, but walk with "defiled" garments before God.
In the day of glory the overcomers will be blameless clothed in white raiment. They refused to seek "a name" before men for religious piety; in the coming day their names will be publicly owned before the Father and the angels. Alas! too often we seek a name before others for godliness, only to come under the condemnation of the word which says, "Thou hast a name that thou livest, and art dead." (Rev. 3:1-5.) The apostle Paul warns us that, "if a man think himself to be something, when he is nothing he deceives himself." Good for us to hold fast, and honour the Name of Christ and refuse to seek a name for ourselves, whether amongst the Lord's people or in the world. Then indeed our names will be owned in the day to come (Rev. 3:1, 4-5; Mark 12:38. Gal. 6:3.)
Sixthly, to the individual in the church in Philadelphia, who overcomes the natural desire for power and is content with "a little strength" the promise is made that in the day to come he will be "a pillar" of strength in the temple of God that is composed of living stones and in spite of all our failure is being "fitly framed together" against the day of display. Holding fast to Christ's name in the day of His rejection, the overcomer is assured that the name of God, the city of God, and Christ's new Name will be seen in him in the day of glory (Rev. 3:8-12 Eph. 2:21.)
Seventhly, the overcomer in the church in Laodicea who opens the door to Christ, when all around are indifferent to Him, and who enjoys secret communion with Christ, is assured that he will be publicly associated with Christ in His kingdom. The word to such is "To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne." (Rev. 3:20-22.)
Summing up the promises to the overcomer we learn his blessings are:
1. to feed on the excellencies of Christ in glory.
2. to receive the crown of life in a scene where there will be no more death.
3. to feed on the lowly graces of Christ, as He passed through this world and enjoy His secret approval.
4. to rule in the kingdom of Christ in the day of glory.
5. to be presented blameless in white raiment, and publicly owned in the day to come.
6. to be displayed in the day of glory as a witness for God and Christ as belonging to the church in glory – the new Jerusalem coming out of heaven.
7. to reign with Christ in His kingdom.
Let us notice that all these promises of blessing for the overcomer are such that, at present, can only be enjoyed by faith between the soul and God. In no case is there any promise that, in this day of ruin, the overcomer will become an outstanding teacher or preacher, or acquire any gift that might lead to prominence amongst the Lord's people or before the world.
Do not the Lord's words in these scriptures make manifest, on the one hand, that it is not the Divine way to establish again what has broken down; on the other hand, in spite of the breakdown, it is always possible for the individual to overcome the corruptions of Christendom, judge the root of all the failure, and get back to God's thoughts for Christ and the Church?
Thus, in the day of ruin, the path becomes intensely individual, and those who seek to answer to the Lord's mind will have no thought of seeking to set up something on a small scale as a pattern of the church at the beginning. Nevertheless such will surely find others seeking to take the path indicated by the Lord for the overcomer with whom they can walk. As one has said:— "We are not to be drawn together ecclesiastically, but if we follow righteousness, piety, faith, love, then in that line we shall walk together. But to attempt to set up a little pattern of the Church is the greatest mistake that could be...the great thing is to go on individually... If you go on, you are sure to find others going on too. It has always been the case that when there is any recovery, the spirit of God works in different people. The movement is not confined to one individual, therefore we are sure to find others".
If then a few individuals, who seek to answer to the Lord's word to the overcomer, find themselves drawn together, they can still count on his word, when He says, Where two or three are gathered together unto my Name, there am I in the midst of them (Matt. 18:20). It has been truly said “Meeting in his Name, implies at least, that we unreservedly commit ourselves to Him, that we depend on nought save Him and His Spirit" (Pres. Test. 3:17.)
Those walking together, in his name, while refusing all pretension to be a pattern of the church, will, nevertheless, have all the light of the church as at the beginning to guide them as to the principles and practices that become those who are "called into the fellowship of His Son Jesus Christ our Lord," who form part of the body of which Christ is the Head, and the house of God in which the Spirit dwells.
May it be our earnest desire to heed the Lord's words, hear what the Spirit has to say to the churches, own our failure, and take the path of the overcomer.