Walking In White

"Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with Me in white: for they are worthy."--Rev. 3:4.

The fond fancy that the primitive Church was a better Church than to-day's is utterly blown to pieces by the facts that are obvious in Scripture. Here, in the Apostolic time, under the very eye of the fervent Apostle of Love, and so recently after the establishment of Christianity on the seaboard of Asia, was a church, a young church, with all the faults of a decrepit old one, and in which Jesus Christ Himself could find nothing to commend, and about which He could only say that it had a name to live and was dead. The church at Sardis suffered no persecution. It was much too like the world to be worth the trouble of persecuting. It had no heresy; it did not care enough about religion to breed heresies. It was simply utterly apathetic and dead. And yet there was a salt in it, or it would have been rotten as well as dead. There were a few names, even in Sardis,' which, in the midst of all the filth, had kept their skirts white. They had not defiled their garments,' and so with beautiful congruity the promise is given to there--they shall walk with Me in white, for they are worthy.' The promise, I said. It would have been wiser to have said the promises, for there are a great many wrapped up in germ in these quiet, simple words. Nearly all that we know, and all that we need to know, about that mysterious future is contained in them. So my purpose now is, with perfectly in artificial simplicity, just to take these words and weigh them as a jeweller might weigh in his scales stones which are very small but very precious.

 I. We Have Here, Then, The Promise Of Continuous And Progressive Activity--They Shall Walk.'

In Scripture we continually find that metaphor of the' walk' as equivalent to an outward life of action. To make that idea prominent in our conceptions of the future is a great gain, for it teaches us at once how imperfect and one-sided are the thoughts about it which come with such fascination to most of us wearied men. It is a wonderful, unconscious confession of the troubled, toilsome, restless lives which most of us live, that the sweetest and most frequently recurring thought about the great future is, There remaineth a rest for the people of God'; where the wearied muscles may be relaxed, and the tortured hearts may be quiet. But whilst we must not say one word to break or even to diminish the depth and sweetness of that aspect of the Christian hope, neither must we forget that it is only one phase of the complete whole, and that this promise of the text has to be taken with it. They shall walk,' in all the energies of a constant activity, far more intense than it was at its highest here, and yet never, by one hair's breadth, trenching upon the serenity and in disturbance of that perpetual repose. We have to put together the two ideas, which to all our experience are antagonistic, but which yet are not really so, but only complementary, as the two halves of a sphere may be, in order to get the complete round. We have to say, with this very book of the Apocalypse, which goes so deep into the secrets of heaven, His servants serve Him and see His face'--uniting together in one harmonious whole the apparent and, as far as earth's experience goes, the real opposites of continual contemplation and continual activity of service. It is so hard for us in this life to find out practically for ourselves how much to give to each of these, that it is blessed to know that there comes a time for all of us, if we will, when that difficulty will solve itself, and Mary and Martha shall be one person, continually serving and yet continually sitting, no more troubled about many things, in the quiet of the Master's presence. They shall walk,' harmonising work and rest, contemplation and service.

And then there is the other thought, too, involved in that pregnant word, of continuous advancement, growing every moment, through the dateless cycles, nearer and nearer to the true centre of our souls, and up into the loftiness of perfection. We do not know what ministries of love and service may wait for Christ's servants yonder, but of this we can be quite sure, that all the faculties for service which we see crippled and limited by the hindrances of earth will find in the future a worthier sphere. Do you think it likely that God should so waste His wealth as to take men and redeem them and sanctify them, and prepare them by careful discipline and strengthen their powers by work, and then, just when they are out of their apprenticeship and ready for larger service, should condemn them to idleness? Is that like Him? Must it not rather be that there is a wider field for the faculties that were trained here; and that, whatsoever there may be in eternity, there will be no idleness there?

 II. Still Further, Here Is The Further Promise Of Companionship With Christ. They Shall Walk With Me.'

How can two walk together except they be agreed?' 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.

With Me.' Why! that union with Christ is all we know about heaven. All the rest is imagery, that is reality. All the rest is material symbol, that is what it all means.

In the sweet, calm words of Richard Baxter's simple, but deep song--

"My knowledge of that life is small,The eye of faith is dim;But tis enough that Christ knows all,And I shall be with Him."

We ask ourselves and one another, and God's Word, a great many questions about that unseen life; and sometimes it seems to us as if it would have been so much easier for us to bear the burdens that are laid upon us if some of these questions could have been answered. But we do not really need to know more than that we shall be ever with the Lord.' Two, who are ever with Him, cannot be far from one another. So we may thankfully feel that the union of all is guaranteed by the union of each with Him. And for the rest we can wait.

Only remember that to walk with Him implies that those who were but little children here have grown up to maturity. We try to tread in His footsteps here, but at the best we follow Him with tottering feet and short steps, as children trying to keep up with an elder brother. But there we shall keep step and walk in His company, side by side. For earth the law is, leaving us an example that we should follow His steps.' For heaven the law is they shall walk with Me'; or, as the other promise of this book has it, they shall follow the Lamb whithersoever He goeth.' No heights are so high to which He rises but He will make our feet like hind's feet to tread upon the high places; no glories so great but we shall share them. Nothing in His divine nature shall part Him from us, but we shall be ever with Him. Let us comfort one another with these words.

 III. Further, My Text Speaks A Promise Of The Perfection Of Purity.

They shall walk with Me in white.'

The white garment, of course, is a plain metaphor for unsullied purity of moral character. And it is worth notice that the word employed by the Apocalyptic seer here for white, as indeed is the case throughout the manifold references to that heavenly colour which abound in this book, implies no dead ghastly white, but a flashing glistering whiteness, as of sunshine upon snow, which, I suppose, is the whitest thing that human eyes can look upon undazzled. So of the same radiant tint as the great White Throne on which He sits shall be the vestures of those that follow Him. The white robe is the conqueror's robe, the white robe is the priest's robe, the white robe is the copy of His who stood in that solitary spot on Mount Hermon, just below its snowy summit, with garments so as no fuller on earth could white them'; white as the driven and sunlit snow that sparkled above. Perhaps we are to think of a glorified body as being 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 as granted to all His followers.

 IV. And So, Lastly, Note The Condition Of All These Promises.

Thou hast a few names, even in Sardis, which have not defiled their garments; and they shall walk with Me in white: for they are worthy.' The only thing that makes it possible for any man to have that future life of active communion with Jesus Christ, in perfect beauty of inward character and of outward form, is that here he shall by faith keep himself unspotted from the world.' 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 the 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 laying 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.

Do not be surprised at that word--They are worthy.' It is an evangelical word. It declares the perfect congruity between the life on earth and the issue and reward of the life in heaven. And it holds up to us the great principle that purity here is crowned with glory hereafter. If the white garments could be put upon a black soul they would be like the poisoned shirt on the demigod in the Greek legend, they would bite into the flesh, and burn and mad(ten. But it is impossible, and for ever and ever it remains true that only those who have kept their garments undefiled here shall' walk in white.' It does not need absolute cleanness from all spot, God be thanked I But it does need, first, that we shall have washed our robes and made them white' in the blood of the Lamb.' And then that we shall keep them white, by continual recourse to the blood that cleanses from all sin, and by continual effort after purity like His own and received from Him. They who come back as prodigals in rags, and have their filthy tatters exchanged for the clean garment of Christ's righteousness, with which by faith they are invested, and who then take heed to follow Him, with loins girt and robes kept undefiled, and ever washed anew in His cleansing blood, shall be of the heavenly companions of the glorified Christ, joined to Him in all His dominion, and clothed in flashing whiteness like the body of His glory.

 V. The Victor's Life-Robe

"He that overcometh, the same shall be clothed in white raiment: and I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels."--Rev. 3:5.

The brightest examples of earnest Christianity are generally found amidst widespread indifference. If a man does not yield to the prevailing tone, it is likely to quicken him into strong opposition. So it was in this Church of Sardis. It was dead. That was the summing up of its condition. It had a name to live, and the name only made the real deadness more complete. But there were exceptions: souls ablaze with Divine love, who in the midst of corruption had kept their robes clean, and whom Christ's own voice declared to be worthy to walk with Him in white.

That great eulogium, which immediately precedes our text, is referred to in the first of its triple promises; as is even more distinctly seen if we read our text as the Revised Version does: He that overcometh, the same shall thus be clothed in white raiment'; the thus' pointing back to the preceding words, and widening the promise to the faithful few in Sardis so as to extend to all victors in all Churches throughout all time.

Now the remaining two clauses of our text also seem to be coloured by the preceding parts of this letter. We read in it, Thou hast a name that thou livest'; and again, Thou hast a few names even in Sardis which have not defiled their garments.' Our text catches up the word, and moulds its promises accordingly. One is more negative, the other more positive; both link on to a whole series of Scriptural representations.

Now all these declarations of the blessedness of the victors are, of course, intensely symbolical, and we can but partially translate them. I simply seek now to take them as they stand, and to try to grasp at least some part of the dim but certain hopes which they partly reveal and partly hide. There are, then, three things here.