Light in Darkness
Even in Sardis. — Rev. iii. 4.
These words occurring in the course of a general condemnation, are peculiarly suggestive. “Thou hast a name that thou livest, and art dead/” I have not found thy works perfect before God/ If thou wilt not watch I will come on thee as a thief/ It is in connection with such words that we find the expression, “even in Sardis — “Thou hast a few names even in Sardis which have not defiled their garments/ The text will be useful to us as showing Gods view of the worst and feeblest, and opening up some considerations which should cheer the mind in times of doubt and sadness. What then is the teaching of such an expression?
I. “Even in Sardis.^^ — Then it is possible to be
TEUE AND FAITHFUL UNDER THE MOST DISCOURAGING
CIRCUMSTANCES. The general condition of Sardis was most corrupt. The moral air was poisonous. The name of LIFE was written upon the chambers of DEATH. There was hardly any occasion for hypocrisy, for men gloried in their shame. Yet even in Sardis there were a” few who had not defiled their garments/^ It is possible, then, for a few to be faithful, even when the majority are sons of Belial. It is something to hioiv this. History thus becomes to us a strong tower to which we may continually resort. Lives of great men all remind us, we may make our lives sublime.^^ (1) Young man with bad companions. (2) Solitary Christian in household.
II. Even in Sardis.’’^ — Then even in the worst
CONDITION THERE MAY BE SOME REDEEMING FEATURES.
Before the flood there was a Noah; in the cities of the plain there was a Lot; in the most corrupt times there have been some who have stirred up themselves to take hold upon God. The same thing holds good — (1) in relation to personal character — in the worst man there is surely something divine; (2) in relation to families; (3) in relation to communities. Look for the best features.,
III.” Even in Sardis.^^ — Then God never confounds
THE GODLY FEW WITH THE UNGODLY MANY. Tllillk of
the profane being in the proportion of a thousand to one! Is there not a temptation to hurl judgment upon such a community indiscriminately? Who could have patience to find the one true heart amongst a thousand rebels?
God does not start His processes from the side of the wicked, but from the side of the good. Illustrative instances: — Abraham and Sodom; Joseph and Potiphar; Paul in the storm; when Jericho perished Rahab was saved from the common ruin. When the Lord whom we seek shall suddenly come to His temple — the messenger of the covenant who is like refiners fire and like fuller s soap — they that fear the Lord shall be gathered up like jewels which are above price, and they shall be spared as a man spareth his own son that serveth him (Mai. iii. 11).
With these three general truths before us it is plain that they themselves suggest other truths of equal importance: —
First: If it is possible to be true and faithful under the most discouraging circumstances, what manner of men ought ive to be who live under the most favoiirahle conditions? Where the garden is industriously cultivated, what ought the flowers to be? “V^H^iere every possible facility is afforded, what ought the progress to be? Kemember that prosperity has its temptations. Persecution has its noble martyrs. Indulgence has its inglorious suicides.
Second: If in the worst conditions there may be some redeeming features, in the hest conditions may there not be some repulsive defcrrmjities? — in personal character? — in family intercourse? — in church relations? — it ought not to be enough that we are good in the main. We should not rest upon excellences. There is wisdom in the sajdng — No man is stronger than his ivealiest jpoint.
Third: If God never confounds the godhj few with the ungodly many, neither will the ungodly few escape for the sake of the godly many. God will watch! His own eye will be upon the gate! He will trouble the camp until Achan be cast out. He will send storm upon storm until Jonah be delivered. ‘’ Though hand join in hand, the wicked shall not go unpunished.’’^