"I know thy last works… to be more than the first."--Rev. 2:19.
It is beautiful to notice that Jesus Christ, in this letter, says all He can of praise before He utters a word of blame. He is glad when His eye, which is as a flame of fire, sees in His children that which He can commend. Praise from Him is praise indeed; and it does not need that the act should be perfect in order to get His commendation. The main thing is, which way does it look? Direction, and not attainment, is what He commends. And if the deed of the present moment be better than the deed of the last, though there be still a great gap between it and absolute completeness, the commendation of my text applies, and is never grudgingly rendered. I know thy last done works to be more than the first.'
There is blame in plenty, grave, and about grave matters, following in this letter, but that is not permitted in the slightest degree to diminish the warmth and heartiness of the commendation.
A life of continual progress, in which each to-morrow shall be as this day, and much more abundant,' in reference to all that is good and noble and true is the ideal after which every Christian man, by his profession, is bound to aim, because in the gospel that we say we believe there lie positively infinite powers to make us perfectly pure and noble and complete all round. And in it there lie, if we lay them upon our hearts, and let them work, positively omnipotent motives, to impel us with unwearied and ever-growing earnestness towards likeness to the Master whom we say we love and serve. A continuous progress towards and in all good of every sort is the very law of the Christian life.
The same law holds good in regard to all regions of life. Everybody knows, and a hundred commonplace proverbs tell us, that practice makes perfect, that the man who carries a little weight to-day will be able to carry a bigger one to-morrow; that powers exercised are rewarded by greater strength; that he that begins by a short march, though he is wearied after he has walked a mile or two, will be able to walk a great deal farther the next day. In all departments of effort it is true that the longer we continue in a course, the easier ought it be to do the things, and the larger ought to be the results. The fruit tree does not begin to bear for a year or two, and when it does come the crop is neither in size nor in abundance anything to compare with that which is borne afterwards.
In the same way, for the Christian course, continual progress and an ever-widening area of the life conquered for and filled with Christ, manifestly ought to be the law. Forgetting the things that are behind, reaching forth toward the things that are before, we press toward the mark.' Every metaphor about the life of the Christian soul carries the same lesson. Is it a building? Then course by course it rises. Is it a tree? Then year by year it spreads a broader shadow, and its leafy crown reaches nearer heaven. Is it a body? Then from childhood to youth, and youth to manhood, it grows. Christianity is growth, continual, all-embracing, and unending.
Do you think, brethren, that if He were to come amongst us now with these attributes which the context gives us, with His eyes like unto a flame of fire' to behold, and His feet like unto fine brass' to tread down all opposition and evil, He would find amongst us what would warrant His pure lips in saying this about us, either as a community or as individuals--I know that thy last works are more than thy first'?
What is the ordinary history of the multitudes of professing Christians? Something which they call--rightly or wrongly is not the question for the moment --conversion,' then a year or two, or perhaps a month or two, or perhaps a week or two, or perhaps a day or two, of profound earnestness, of joyful consecration, of willing obedience--and then back swarm the old ties, and habits, and associations. Many professing Christians are cases of arrested development, like some of those monstrosities that you see about our pavements--a full-grown man in the upper part with no under limbs at all to speak of, aged half a century, and only half the height of a ten-year-old child. Are there not multitudes of so-called Christian people, in all our churches and communities, like that? I wonder if there are any of them here to-night, that have not grown a bit for years, whose deeds yesterday were just the same as their deeds to-day, and so on through a long, dreary, past perspective of unprogressive life, the old sins cropping up with the old power and venom, the old weak bits in the dyke bursting out again every winter, and at each flood, after all tinkering and mending, the old faults as rampant as ever, the new life as feeble, fluttering, spasmodic, uncertain. They grow, if at all, by fits and starts, after the fashion, say, of a tree that every winter goes to sleep, and only makes wood for a little while in the summer time. Or they do not grow even as regularly as that, but there will come sometimes an hour or two of growth, and then long dreary tracts in which there is no progress at all, either in understanding of Christian doctrine or in the application of Christian precept; no increase of conformity to Jesus Christ, no increase of realising hold of His love, no clearer or more fixed and penetrating contemplation of the unseen realities, than there used to be long, long ago. How many of us are babes in Christ when we have grey hairs upon our heads, and when for the time we ought to be teachers have need that one should teach us again which be the first principles of the oracles of God?
Oh! dear friends, it seems to me sometimes that that notion of the continuous growth in Christian understanding and feeling and character, as attaching to the very essence of the Christian life, is clean gone out of the consciousness of half the professing Christians of this day. How far our notions about Church fellowship, and reception of people into the Church, and the like, have to do with it, is not for me to discuss here. Only this I cannot help feeling, that if Jesus Christ came into most of our congregations nowadays He would not, and could not, say what He said to these poor people at Thyatira, I know thy last works are more than thy first.'
Well, then, let us remember that if He cannot say that, He has to say the opposite. I take it that the words of my text are a distinct allusion to other words of His, when He spoke the converse, about the last state of that man as worse than the first.' The allusion is obvious, I think, and it is also made in the Second Epistle of Peter, where we find a similar description of the man who has fallen away from Jesus Christ. Let us learn the lesson that either to-day is better than yesterday or it is worse. If a man on a bicycle stands still, he tumbles. The condition of keeping upright is to go onwards. If a climber on an Alpine ice-slope does not put all his power into the effort to ascend, he cannot stick at the place, at an angle of forty-five degrees upon ice, but down he is bound to go. Unless, by effort, he overcomes gravitation, he will be at the bottom very soon. And so, if Christian people are not daily getting better, they are daily getting worse. And this will be the end of it, the demon that was cast out will go back to his house, which he finds swept and garnished' indeed, but empty,' because there is no all-filling principle of love to Jesus Christ living in it. He finds it empty. Nature abhors a vacuum; and in he goes with his seven friends; and the last of that man is worse than the first.'
There are two alternatives before us. I would that I could feel for myself always, and that you felt for yourselves, that one or other of them must describe us as professing Christians. Either we are getting more Christlike or we are daily getting less so.
Notice the context. Christ says, according to the improved reading which will be found in the Revised Version: I know thy works, and love, and faith, and service' (or ministry), and patience, and that thy last works are more than the first.' That is to say, the great way by which we can secure this continual growth in the manifestations of Christian life is by making it a habit to cultivate what produces it, viz., these two things, charity (or love) and faith.
These are the roots; they need cultivating. A Christian man's love to Jesus Christ will not grow of itself any more than his faith will. Unless we make a conscience by prayer, by reading of the Scriptures, by subjecting ourselves to the influences provided for the purpose in His word, of strengthening our faith and warming our love, both will dwindle and become fruitless, bearing nothing but leaves' of barren though glittering profession. You need to cultivate faith and love just as much as to cultivate any other faculty or any other habit. Neglected, they are sure to die. If they are not cultivated, then their results of service' (or ministry') and patience' are sure to become less and less.
These two, faith and love, are the roots; their vitality determines the strength and abundance of the fruit that is borne. And unless you dig about them and take care of them, they are sure to die in the unkindly soil of our poor rocky hearts, and blown upon by the nipping winds that howl round the world. If we want our works to increase in number and to rise in quality, let us see to it that we make an honest habit of cultivating that which is their producing cause--love to Jesus Christ and faith in Him.
And then the text still further suggests another thought. At the end of the letter I read: He that overcometh and keepeth My works to the end, to him will I give,' etc.
Now mark what were called thy works' in the beginning of the letter are called My works' in its close. And it is laid down here that the condition of victory, and the prerequisite to a throne and dominion, is the persevering and pertinacious keeping unto the end of these which are now called Christ's works' --that is to say, if we want that the Master shall see in us a continuous growth towards Himself, then, in addition to cultivating the habit of faith and love, we must cultivate the other habit of looking to Him as the source of all the work that we do for Him. And when we have passed from the contemplation of our deeds as ours, and come to look upon all that we do of right and truth and beauty as Christ working in us, then there is a certainty of our work increasing in nobility and in extent. The more we lose ourselves and feel ourselves to be but instruments in Christ's hands, the more shall we seek to fill our lives with all noble service; the more shall we be able to adorn them with all beauty of growing likeness to Him who is their source.
There is still another thing to be remembered, and that is; that if we are to have this progressive godliness we must put forth continuous effort right away to the very close.
We come to no point in our lives when we can slack off in the earnestness of our endeavour to make more and more of Christ's fulness our own. But to the very last moment of life there is a possibility of still larger victories, and the corresponding possibility of defeat. And, therefore, till the very last, effort, built upon faith and made joyous by love and strongly the grasp of His hand, must be the law for us. It is the man that keeps His works' and persistently strives to do them to the' very end' that overcomes.' And if he slacks one moment before the end he loses the blessing that he otherwise would have attained.
"Forgetting the things that are behind, and reaching forth unto the things that are before,"must be our motto till the last. We must ever have shining far before us the unattained heights which it may yet be possible for our feet to tread. We must never let habit stiffen us in any one attitude of obedience, nor past failures set a bound to our anticipations of what it is possible for us to become in the future. We must never compare ourselves with ourselves, or with one another. We must never allow low thoughts, and the poor average of Christian life, in our brethren, to come between us and that lofty vision of perfect likeness to Jesus Christ, which should burn before us all as no vain dream, but as the will of God in Christ Jesus concerning us.
And if, smitten by its beauty, and drawn by its power, and daily honestly submitting ourselves to the accumulating influences of Christ's long experienced love, and enlisting habit upon the side of godliness, and weakening opposition and antagonism by long discipline and careful pruning, we press toward the mark for the prize of the higher calling of God in Jesus Christ,' we shall be like the wise householder that keeps the best wine until the last,
And in old age, when others fade,
And then death itself will but continue the process that has blessed and ennobled life, and will lead us up into another state, whereof the latest works shall be more than the first.'
"He that overcometh, and keepeth My works unto the end, to him will I give power over the nations: 27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of My Father. 28. And I will give him the morning star."--Rev. 2:26-28.
This promise to the victors in Thyatira differs from the preceding ones in several remarkable respects. If you will observe, the summons to give ear to what the Spirit saith to the churches' precedes the promises in the previous letters; here it follows that promise, and that order is observed in the three subsequent epistles. Now the structure of all these letters is too careful and artistic to allow of the supposition that the change is arbitrary or accidental. There must be some significance in it, but I do not profess to be ready with the explanation, and I prefer acknowledging perplexity to pretending enlightenment.
Then there is another remarkable peculiarity of this letter, viz., the expansion which is given to the designation of the victor as' He that overcometh and keepeth My works unto the end.' Probably not unconnected with that expansion is the other peculiarity of the promise here, as compared with its precursors, viz., that they all regard simply the individual victor and promise to him partaking of the tree of life'; a crown of life'; immunity from the second death'; the hidden manna'; the white stone'; and the new name written'; which, like all the rest of the promises there, belonged to Himself alone; but here the field is widened, and we have others brought in on whom the victor is to exercise an influence. So, then, we enter upon a new phase of conceptions of that future life in these words, which not only dwell upon the sustenante, the repose, the glory that belong to the man himself, but look upon him as still an instrument in Christ's hands, and an organ for carrying out, by His activities, Christ's purposes in the world. So, then, I want you to look with me very simply at the ideas suggested by these words.
