The Saviour, the soul, and salvation.
"Behold, I stand at the door," etc. These words, so welt known and much loved, however their primary intention may have had regard to a sinful community like the Church at Laodicea, nevertheless lend themselves so aptly to the setting forth of Christ's dealing with individual sinful souls, and have been so often used in this way, that once more we employ them for the like purpose. They supply three vivid pictures.
I. OF OUR SAVIOR "Behold, I stand," etc.; and they reveal him to us in all his grace, he is represented:
1. As in constant nearness to the soul. He stands at the door. He does not come for once and then depart, but there he continues.
2. And he knocks at the door: not merely stands there. The soul is like a great palace that has many doors. And Christ knocks sometimes at the one door and sometimes at another. There is:
3. And he knocks in many ways.
4. And we know that he does this. Have we not been conscious of his appeals again and again?
5. See what all this reveals of him.
II. OF THE SOUL—the soul of each one of us. Our text shows the soul:
1. As the object of Christ's anxious concern, He would not else be thus standing and knocking at the door of our hearts. And the reason is that he knows:
2. As exercising its fearful Tower. Refusing Christ, keeping him outside the soul. Many other guests are admitted freely, but not Christ.
(a) Scripture. Texts innumerable tell of the estrangement of the human heart from God.
(b) Conscience. Does not the ungodly man know that Christ does not dwell within him, that he has no room for him—however it may be with other guests—in his soul? And the strange, sad reluctancy to speak for Christ to others shows how partial is his possession of even Christian souls.
(c) Facts. See what men are and say and do; mark their conduct, their conversation, their character; examine the maxims, principles, and motives which regulate them, and see if Christ be in all or any of them. And this, not only in men brought up in ungodliness, but often in those trained in pious homes, and from whom you would have expected better things.
3. The soul claiming its greatest privilege—opening the door to Christ. He says, "If any man will open," thereby plainly teaching us that men may and should, and—blessed be his Name—some will, open that door.
III. SALVATION. The result of such opening the door is this, and the picture that is given of it is full of interest.
1. Christ becomes our Guest. "I will sup with him." Now, if we invite any one to our table, we have to provide the feast. But what have we to set before Christ that he will care for? Ah, what? "All our righteousnesses"—will they do? Not at all. In this spiritual banquet that which he will most joyfully accept is ourselves, coming in contrition and trust to rest upon his love. "The sacrifices of God," etc. (Psalms 51:1-19.). Let us bring them; they, but naught else, will be well pleasing to him. But the scene changes.
2. Christ becomes our ]lost. "He with me." Ah! now what a difference!
"Blest Jesus, what delicious fare!
How sweet thine entertainments are!"
This we shall soon realize.
Such are some of the chief elements of that banquet at which Christ is the Host; and all the while there is sweet, blessed intercourse, hallowed communion, with himself. He is "known to us in the breaking of bread."
CONCLUSION. How, then, shall it be? Shall we still keep the door of our hearts barred against him? May he forbid! We can do this; alas! some will. But we can open the door. Do that.
"In the silent midnight watches,
List! thy bosom door!
How it knocketh—knocketh knocketh—
Knocketh evermore!
Say not 'tis thy pulse is beating:
'Tis thy heart of sin;
'Tis thy Saviour knocks and crieth,
'Rise, and let me in.'
"Death comes on with reckless footsteps,
To the hall and hut;
Think you, Death will tarry knocking
Where the door is shut?
Jesus waiteth—waiteth—waiteth
But the door is fast;
Grieved, away thy Saviour goeth:
Death breaks in at last.
"Then 'tis time to stand entreating
Christ to let thee in;
At the gate of heaven beating,
Waiting for thy sin.
Nay—alas! thou guilty creature;
Hast thou then forgot?
Jesus waited long to know thee,
Now he knows thee not."
S.C.