LAODICEA - Alexander Maclaren

‘I know thy works that thou art neither cold nor hot.., be zealous therefore, and repent.’ — Revelation 3:15, 19.

We learn from Paul’s Epistle to the Colossians that there was a very close connection between that Church and this at Laodicea. It is a probable conjecture that a certain Archippus, who is spoken of in the former Epistle, was the bishop or pastor ef the Laodicean strance and appeal to you professing Christians, to draw some lessons from these solemn words.

1 I pray you to look at that loving rebuke of the faithful Witness: ‘Thou art neither cold nor hot.’

We are manifestly there in the region of emotion. The metaphor applies to feeling. We talk, for instance, about warmth of feeling, ardour of affection, fervour of love, and the like. And the opposite, cold, expresses obviously the absence of any glow of a true living emotion. So, then, the persons thus described are Christian people (for their Christianity is presupposed), with very little, though a little, warmth of affection and glow of Christian love and consecration.

Further, this defectiveness of Christian feeling is accompanied with a large amount of self-complacency: — ‘Thou sayest I am rich, and increased with goods, and have need of nothing; and knowest not that thorn art wretched, and miserable, and poor, and blind, and naked.’ Of course it is so. A numbed limb feels no pain. As cold increases the sensation of cold, and of everything else, goes away. And a sure mark of defective religious emotion is absolute unconsciousness on the man’s part that there is anything the matter with him. All of you that have no sense that the indictment applies to you, by the very fact show that it applies most especially and most tragically to you. Self-complacency diagnoses spiritual cold, and is an inevitable and a constantly accompanying symptom of a deficiency of religious emotion.

Then again, this deficiency of warmth is worse than absolute zero. ‘I would thou wert cold or hot.’ That is no spurt of impatience on the part of the ‘true Witness.’ It is for their sake that He would they were cold or hot.

And why? Because there is no man more hopeless than a man on whom the power of Christianity has been brought to bear, and has failed in warming and quickening him. If you were acid, at absolute zero, there would be at least a possibility that when you were brought in contact with the warmth you might kindle. But you have been brought in contact with the warmth, and this is the effect. Then what is to be done with you? There is nothing more that can be brought to bear on your consciousness to make you anything higher or better than you are, than what you have already had in operation in your spiritual life. And if it has failed, all God’s armoury is empty, and He has shot His last bolt, and there is nothing more left. ‘I would thou wert cold or hot.’

Now, dear friends, is that our condition? I am obliged sadly to say that I believe it is to a fearful extent the condition of professing Christendom to- day. ‘Neither cold nor hot!’ Look at the standard of Christian life round about us. Let us look into our own hearts. Let us mark how wavering the line is between the Church and the world; how little upon our side of the line there is of conspicuous consecration and unworldliness; how entirely in regard of an enormous mass of professing Christians, the maxims that are common in the world are their maxims; and the sort of life that the world lives is the sort of life that they live. ‘Oh! thou that art named the House of Israel,’ as one of the old prophets wailed out, ‘is the Spirit of the Lord straitened? Are these His doings?’ And so I would say, look at your churches and mark their feebleness, the slow progress of the gospel among them, the low lives that the bulk of us professing Christians are living, and answer the question: Is that the operation of a Divine Spirit that comes to transform and to quicken everything into His own vivid and flaming life? or is it the operation of our own selfishness and worldliness, crushing clown and hemming in the power that ought to sway us? Brethren! it is not for me to cast condemnation, but it is for each of us to ask ourselves the question: Do we not hear the voice of the ‘faithful and true Witness’ saying to us, ‘I know thy works, that thou art neither cold nor hot’?

2 And now will you let me say a word next as to some of the plain causal-of this lukewarmness of spiritual life?

Of course the tendency to it is in us all. Take a bar of iron out of the furnace on a winter day, and lay it down in the air, and there is nothing more wanted. Leave it there, and very soon the white heat will change into livid dulness, and then there will come a scale over it, and in a short time it will be as cold as the frosty atmosphere around it. And so there is always a refrigerating process acting upon us, which needs to be counteracted by continual contact with the fiery furnace of spiritual warmth, or else we are cooled down to the degree of cold around us. But besides this universally operating cause there are many others which affect us.

Laodicea was a great commercial city, an emporium of trade, which gives especial point and appropriateness to the loving counsel of the context. ‘I advise thee to buy of Me gold tried in the fire.’ And Manchester life, with its anxieties, with its perplexities for many of you, with its diminished profits, and apparently diminishing trade, is a fearful foe to the warmth and reality of your Christian life. The cares of this world, and the riches of this world are both amongst the thorns which choke the Word and make it unfruitful I find fault with no man for the earnestness which he flings into his business, but I ask you to contrast this entire absorption of spirit, and the willing devotion of hours and strength to it,with the grudging, and the partial, and the transient devotion of ourselves to the religious life; and say whether the relative importance of the things seen and unseen is fairly represented by the relative amount of earnestness with which you and I pursue these respectively.

Then, again, the existence among us, or around us, of a certain widely diffused doubt as to the truths of Christianity is, illogically enough, a cause for diminished fervour on the part of the men that do not doubt them. That is foolish, and it is strange, but it is true. It is very hard for us, when so many people round about us are denying, or at least are questioning, the verities which we have been taught to believe, to keep the freshness and the fervour of our devotion to these; just as it is very difficult for a man to keep up the warmth of his body in the midst of some creeping mist that enwraps everything. So with us, the presence, in the atmosphere of doubt, depresses the vitality and the vigour of the Christian Church where it does not intensify its faith, and make it cleave more desperately to the things that are questioned. Beware, then, of unreasonably yielding so far to the influence of prevailing unbelief as to make you grasp with a slacker hand the thing which still you do not say that you doubt.

And there is another case, which I name with some hesitation, but which yet seems to me to be worthy of notice; and that is, the increasing degree to which Christian men are occupied with what we call, for want of a better name, secularthings. The leaders in the political world, on both sides, in our great commercial cities, are usually professing Christians. I am the last man to find fault with any Christian man for casting himself, so far as his opportunities allow, into the current of political life, if he will take his Christianity with him, and if he will take care that he does not become a great deal more interested in elections, and in pulling the strings of a party, and in working for ‘ the cause,’ than he is in working for his Master. I grudge the political world nothing that it gets of your strength, but I do grudge, for your sakes as well as for the Church’s sake, that so often the two forms ®f activity are supposed by professing Christians to be incompatible, and that therefore the more important is neglected, and the leas important done. Suffer the word of exhortation.

And, in like manner, literature and art, and the ordinary objects of interest on the part of men who have no religion, are coming to absorb a great deal of our earnestness and our energy. I would not with draw one iota of the culture that now prevails largely in the Christian Church. All that I plead for, dear brethren, is this, ‘Ye are the salt of the earth.’ Go where you like, and fling yourselves into all manner of interests and occupations, only carry your Master with you. And remember that if you are not salting the world, the world is putrefying you….

There I think you have some, though it be imperfect, account of the causes which operate to lower the temperature of the Christian Church in general, and of this Christian Church, and of you as individual members of it.

3 Now, further, note the loving call here to deepened earnestness. ‘Be zealous, therefore.’ The word translated, and rightly translated, zealousmeans literally boiling withheat. It is an exhortation to fervour. Now there is no worse thing in all this world than for a man to try to work up emotion, nothing which is so sure, sooner or later, to come to mischief, sure to breed hypocrisy and all manner of evil. If there be anything that is worse than trying to work up emotion, it is attempting to pretend it. So when our Master here says to us, ‘Be zealous, therefore,’ we must remember that zeal in a man ought to be a consequence of knowledge; and that, seeing that we are reasonable creatures, intended to be guided by our understandings, it is an upsetting of the whole constitution of a man’s nature if his heart works independently of his head. And the only way in which we can safely and wholesomely increase our zeal is by increasing our grasp of the truths which feed it.

Thus the exhortation, ‘Be zealous,’ if we come to analyse it, and to look into its basis, is this day hold upon, and meditate upon, the great truths that will make your heart glow. Notice that this exhortation is a consequence, ‘Be zealous, therefore,’ and repent. Therefore, and what precedes? A whole series of considerations such as these: ‘I counsel thee to buy of Me gold tried in the fire.., and white raiment… and anoint thine eyes with eyesalve.’ That is to say, lay hold of the truth that Christ possesses a full store of all that you can want. Meditate on that great truth and it will kindle a flame of desire and of fruition in your hearts. ‘Be zealous, therefor’ And again, ‘As many as I love I rebuke and chaste —’ ‘Be zealous, therefore.’ That is to say, grasp the great thought of the loving Christ, all whose dealings, even when His voice assumes severity, and His hand comes armed with a rod, are the outcome and manifestation of His love; and sink into that love, and that will make your hearts glow. ‘Behold, I stand at the door and knock.’ ‘Be zealous, therefore.’ Think of the earnest, patient, long-suffering appeal which the Master makes, hearing with all our weaknesses and our shortcomings, and not suffering His gentle hand to be turned away, though the door has Been so long barred and bolted in His face. And let these sweet thoughts of a Christ that gives everything, of a Christ all whose dealings are love, of a Christ who pleads with us through the barred door, and tries to get at us through the obstacles which ourselves have fastened against Him, let them draw us to Him, and kindle and keep alight a brighter flame of consecration and of devotion in our hearts to Him. ‘Be zealous.’ Feed upon the great truths of the Gospel which kindles zeal.

Brethren, the utmost warmth is reasonable in religion. If Christianity be true, there is no measure of ardour or of consecration which is beyond the reasonable requirements of the case. We are told that’s sober standard of feeling in matters of religion is the great thing to aim at. So I say. But I would differ, perhaps, with the people that are fond of saying so, in my definition of sobriety. A sober standard is a standard of feeling in which the feeling does not outrun the facts on which it is built. Enthusiasm is disproportionate or ignorant feeling; warmth without light. A sober, reasonable feeling is the emotion which is correspondent to the truths that evoke it. And will any man tell me that any amount of earnestness, of flaming consecration, of fiery zeal, is in advance of the great truths that Christ loves me, and has given Himself for me?

4 And now, lastly, observe the merciful call to a new beginning: ‘Repent.’

There must be a lowly consciousness of sin, a clear vision of my past shortcomings, an abhorrence of these, and, joined with that, a resolute act of mind and heart beginning a new course, a change of purpose and of the current of my being.

Repentance is sorrow for the past, blended with a resolve to paste down the old leaf and begin a new writing on a new page. Christian men have need of these fresh beginnings, and of new repentance, even as the patriarch when he came up from Egypt went to the place where ‘he builded the altar at the first,’and there offered sacrifice. Do not you be ashamed, Christian men and women, if you have been living low and inconsistent Christian lives in the past, to make a new beginning and to break with that past. There was never any great outburst of life in a Christian Church which was not preceded by a lowly penitence. And there is never any penitence worth naming which is not preceded by a recognition, glad, rapturous, confident as self-consciousness, of Christ’s great and infinite love to me.

Oh! if there is one thing that we want more than smother to-day, it is that the fiery Spirit shall come and baptise all the churches, and us an individual members of them. What was it that finished the infidelity of the last century? Was it Paley and Butler, with their demonstrations and their books? No! it was John Wesley and Whitefield. Here is a solution, full of microscopic germs that will putrefy. Expose it to heat, raise the temperature, and you will kill all the germs, so that you may keep it for a hundred years, and there will be no putrefaction in it. Get the temperature of the Church up, and all the evils that are eating out its life will shrivel and drop to the bottom dead. They cannot live in the heat; cold is their region.

So, dear brethren, let us get near to Christ’s love until the light of it shines in our own faces. Let us get near to Christ’s love until, like coal laid upon the fire, its fervours penetrate into our substance and change even our blackness into ruddy flame. Let us get nearer to the love, and then, though the world may laugh and say, ‘He hath a devil and is mad,’ they that see more clearly will say of us: ‘The zeal of Thine house hath eaten him up,’ and the Father will say even concerning us: ‘This is My beloved son, inwhom I am well pleased.’