Charles Simeon was an Anglican minister who lived in the late 18th and early 19th centuries.
Today he's remembered and honored in the evangelical community for his lifelong commitment to
expositional preaching, faithful leadership among evangelical Anglicans of his time,
other things he was responsible for helping found the missionary society in the early 1800s which
was very effective and noteworthy. He was a leader among those who were faithful to their gospel
convictions during his time but life and ministry if you know anything about Charles Simeon was
anything but easy. After graduating from King's College in Cambridge Simeon was appointed by the
local Anglican bishop to be the vicar or pastor of Trinity Church Cambridge. Now nothing about that
seems unusual until you learn that the church did not want Charles Simeon to be their pastor.
There was an assistant pastor there that they wanted more. Mr. Hammond, that's the one that they
really wanted as a church and they fought against this bishop because they did not want Charles Simeon
but Charles Simeon out of humility which was probably from what we understand historically
was probably not very natural to him especially at that point in his life in a humble statement went
to the bishop and says if the church doesn't want me it's probably not a good idea for me to be there.
The bishop responds even if you don't go I'm not putting Mr. Hammond in this place and Charles Simeon
feels at that point that there is a unique calling of God on his life to go to this church and so he
remains. Now here's what's interesting about it. The church didn't care that he wanted to be there.
In that this is a different world this is a different kind of framework for church life and church policy.
At that time the vicar of the church the pastor of the church was responsible and had authority for the
morning worship service. The congregation however and the church wardens had responsibility for their
afternoon service and so the church refuses to let Charles Simeon their pastor be the lecturer in the
afternoon service. He could do his thing on Sunday morning but they refused to let him speak on Sunday
afternoon. For his first five years the assistant pastor is the one that they gathered to hear speak
on Sunday afternoons. Well then Mr. Hammond decided to leave and he leaves the church and he goes on
to other things and the church still refuses to let Simeon be the afternoon lecturer. Instead they hire and
pay an independent preacher that does not belong to them in order to come and do the afternoon lecture
and he does that for the next seven years. So for the first 12 years of Charles Simeon's ministry at
Trinity Church Cambridge he was not even allowed by the congregation to preach in the evening service or the
afternoon service. He tried to discharge his duties as a pastor and to do pastoral calls and visits for
the people in the church and they refused to open the door and let him in. They scarcely attended the
morning worship service and the pew holders which is interesting if you've ever seen a picture of an old
church a congregational meeting house or something like that there were pews and the pews had doors on the
end so you had to be able to get in the door to get into the pew. Well you could rent or purchase your
pew. It's a completely different concept of somebody sitting in your seat at church. That was a reality.
There were certain things they were allowed to do whether it was to decorate or to put things in
their pew that they wanted to keep for themselves and they had locks on the doors of the pews. What the
pew holders would do is they would come in and they would lock the doors to the pews so that whoever came to
the morning worship service couldn't have a place to sit. So for 12 years Simeon preaches on Sunday
mornings to people who would have to sit or stand in the aisles or in the corners or the nooks of the
church building. At one point he personally purchases chairs for people to sit in. The church
wardens in protest to that come in take the chairs that he purchases and throws them into the church yard.
Simeon later would decide that he would give his own go at having his own evening service that would
take place after the afternoon service and in objection to that the church wardens came in and
locked the door so Simeon and no one else could even get in the building. 12 years of this. Now most of us
would have left this church very early if we would even win. Simeon out of a deep sense of calling from
God endured the opposition stayed faithful to discharge his duties as a pastor.
After 12 years the situation at Trinity Church gets better but life is still difficult for Simeon.
At this point he's a teaching fellow at King's College in Cambridge. He lived on the campus. He
never was married. He lived on the campus his entire ministry and he would preach in the church that was
nearby. He was a teacher there but he faced severe opposition for his gospel convictions.
Not only from the faculty but also from the students. Students would routinely interrupt his lectures.
They would gather on Sunday mornings in the streets and outside the church where he preached just to
disturb his preaching. His relationship with the other faculty was such that he writes in a journal how
overjoyed he was one day that one of his colleagues took the time to walk with him for 15 minutes around the college courtyard.
He was an outcast. Nobody wanted him. They didn't want to listen to him because of his stand for gospel truth.
Throughout his life Simeon endured occasional uprisings of disunity in the church.
Bouts with failing health for 13 years. He thought he was going to die every time he preached.
An intense opposition from those who did not appreciate his gospel preaching.
He had every human reason to quit but he continued faithfully for 54 years at Trinity Church and at King's College
until just before his death in 1836.
Later in his life one of his friends asked him how he had persevered through the opposition of his ministry
and Simeon responded this way. I think I have this quote for you if you want to read it on the screen.
Here's how he responded.
Brother, we must not mind a little suffering for Christ's sake.
Let us rejoice in the remembrance that Christ has surmounted all his suffering and triumphed over death.
Let us follow him patiently.
We shall soon be partakers of his victory.
In the sermon to the church of Philadelphia
we find a story that is similar to Charles Simeon's.
It was a congregation of little power
that persevered in uncompromising faith
amid severe opposition.
They trusted that Christ's suffering and triumph over death
guaranteed their sharing in his victory
and Jesus comes to them in this sermon with amazing comfort.
And if you've been with us through these now seven messages
through these two chapters or two and a half chapters
perhaps you will find with me that this text is a bit of fresh air.
While most of the other churches we've studied are failing
through either complacency or compromise
it's refreshing to read of a church
that was steadfast in the gospel.
But the overwhelming encouragement of this particular message from Jesus
comes from the fact that Jesus took notice of their faithfulness.
In fact it becomes abundantly clear
that Jesus' purpose in this message
this sermon to Philadelphia
is to reassure the beleaguered congregation.
He goes above and beyond to emphasize his divine power
for their good
because of their faithfulness.
So let's dive in
and see what Jesus has to say
to the church at Lake Norman
through his sermon
to the church of uncompromising perseverance.
Let's consider first the church identity
in Christ's title as always.
Verse 7
To the angel of the church in Philadelphia write
the words of the Holy One
the true One
who has the key of David
who opens and no one will shut
who shuts and no one opens.
Philadelphia as you know
is the city of brotherly love
and it was so named
because of the
to honor a man of intense loyalty and love
for his brother
who was an ancient king of Pergamum.
But love and loyalty was not
the experience for the Christians in Philadelphia.
It's quite the opposite actually.
Like all the Christian churches
that we've studied at that time
the constant threat of persecution
from the Greco-Roman society
in which they lived
was a reality for these believers.
But like the church in Smyrna
which is its parallel
in the general structure
of these chapters
like the church in Smyrna
the opposition that Jesus addresses
in this sermon
is focused primarily on the Jewish community
what Jesus calls the synagogue of Satan.
The message to Smyrna
emphasized the slander that came from the Jews.
They were serving as informants
somewhat to the Romans.
Remember how we talked about
the slander and the shape that it would take?
They were taking common Christian doctrines
they were twisting them
and perverting them
and presenting them
as things that were a threat to Roman society.
Remember the Jews were taking
the doctrine of communion
the Lord's Supper
and they were accusing the Christians
of being cannibals
which was against Roman law.
They were thought of as atheists
not because they didn't believe there was a God
but because they denied all other gods
except for Jesus.
There were many other things
doctrines that were taken
and were twisted
and purported by the Jews
to be in violation of Roman law.
They were seeking to make a distinction
between themselves and the Christians
so that they wouldn't suffer
the same persecution
that the Christians were suffering.
So some of them became informants.
That's primarily what Smyrna was dealing with.
We would assume
though it's not listed explicitly
that that is very much the case
for the church in Philadelphia as well.
Now it will help us to understand too
which seems to be the focus
or the primary problem in Philadelphia
that some early Christians
continued their memberships
in the local synagogues
to take advantage of the fact
that many couldn't distinguish clearly
between Judaism and Christianity.
In the Greco-Roman world
Christianity was just
primarily considered a sect
within Judaism.
And so there wasn't a lot of
distinguishment that people could make
unless they were just very familiar
with the preaching of the Christians.
And so these early Christians
some of them would maintain
their memberships in the synagogue
as a form of protection.
The Jews had an agreement
with the Romans
that they could persist without problems
as long as the Jews
didn't create problems for Rome.
Christians were taking advantage of that
almost masking the fact
that they were Christians
to some extent
but it was something that was happening.
Eventually Jewish leaders realized
that Christians were enjoying protection
due to their political arrangement
so they closed the door
as it were
by kicking Christians out of their synagogues.
Something Jesus said to the disciples
clearly would happen.
Remember in John chapter 16
Jesus tells his disciples
I have said all these things to you
to keep you from falling away.
He's warning them of what is to come.
They will put you out of the synagogues.
Indeed the hour is coming
when whoever kills you
will think he is offering service to God.
And they will do these things
because they have not known the Father nor me.
But I have said these things to you
that when their hour comes
you may remember
that I told them to you.
Now do you see the parallels
between what Jesus was saying in John 16
and what he's now saying
to the church in Philadelphia?
There will be these Jews.
They're going to kick you out of the synagogue.
They're going to cut you off.
And then they're going to try to kill you.
They're going to become informants
as we find out historically they become.
They're going to become informants
to the Roman authorities in Philadelphia
that are going to try to kill you.
And they're going to think they're doing that
in the name of God.
But they don't know me, Jesus says.
They don't know the Father.
And when their hour comes
you'll remember what I'm telling you.
Stay faithful.
And now he says it to the Philadelphians
who are experiencing that very thing.
They've been cut off by the Jews.
They're exposed.
They have no protection.
The Jews are actively trying to have them killed
by turning them into Roman authorities.
And now they must be reminded of Jesus's words.
This is what Jesus said would happen.
Our responsibility now is to be faithful.
And that's exactly what this church was.
Now let's think about these Christ titles
for just a minute.
It's against this backdrop
that we are to understand
Jesus's self-revelation here.
He uses three titles.
All that have significant Old Testament parallels.
And we'll try to spell that out.
That he is the Holy One.
A term that's used dozens of times
in the Old Testament to refer to God.
Is a not so subtle way
of Jesus declaring his own deity.
Jesus is God.
He is the Holy One.
One of the Jews' most significant issues
with Christianity still today
has always been Jesus's claims of divinity.
His claims of divinity.
That he claimed to be one with God
was unthinkable to them.
And it's a critical element
in their vehemence against Jesus.
Not only in ancient history
but also in modern history.
So this title would have come
as uniquely reassuring to this church.
Here's the Jews
who have had the scriptures
who have been the privileged people
as far as the scriptures are concerned.
And they're coming
and they're working against Christ
and against these Christians
saying that Jesus is an imposter.
Well now Jesus comes
and he reassures them.
It doesn't matter
what the Jews are saying.
They belong to the synagogue of Satan.
They're liars.
I am the Holy One.
I am God.
He's the Holy One.
That's a reassuring statement
for this church.
That he declares himself
to be the true one
is a polemic against these Jews
who he calls liars
in verse 9.
It speaks to his utter reliability.
He can be trusted.
But notice again
the declaration of deity here.
Jesus is the true one.
Meaning his trustworthiness
is perfect
and it's exclusive
in a way that can only belong to God.
It can only belong to God.
They are liars, Jesus says.
I'll never lie to you.
They're deceivers.
But I am the true one.
And someone might argue
they may push back against it
and they say
well don't all cult leaders
make similar statements?
Don't they all say
that they're the Holy One?
That they're the true one?
That they're the ones
that will not lie?
That everyone else is deceiving?
What's the difference
between them and Jesus?
Why would we listen to Jesus?
Do you know the answer?
Resurrection.
Resurrection changes everything.
One other cult leader
has died and come back to life.
Sure there may have been
signs of power
and other things
that probably are initiated
from the evil one.
Jesus comes with divine power.
Ultimate power
that's proven finally
in his resurrection.
He is the true one.
He is the Holy One.
The third title.
He is the one
who has the key of David.
The key of David.
Now this is an interesting title.
To fully appreciate it
we need to go back
to its Old Testament counterpart.
In fact
if you can get there quickly
turn to Isaiah 22.
Isaiah chapter 22.
You can read the whole passage later
if you'd like.
I want to point
out one verse
especially to you.
Isaiah chapter 22.
Let me give you the background
of what's happening
before we read the verse.
Shebna
was the palace steward
in Jerusalem
which was a very
powerful position
akin to
the president's
chief of staff
we would say.
If anyone
wanted access
to the palace
or access
to the king
they had to go through
his chief executive
which was
the palace steward.
And at this point
in Isaiah's writing
it's King Hezekiah
and King Hezekiah's
palace steward
is a man named Shebna
but because of his arrogance
you can read in the chapter
because of his arrogance
God removes
Shebna from power
and he replaces him
with a man named
Eliakim.
And here's what God says
through Isaiah
would be true
of Eliakim.
Look at verse 22.
And I will place
on his shoulder
recognize the parallel
the key
of the house
of David
he shall open
and none
shall shut
he shall shut
and none
shall open.
Okay.
Almost certainly
Jesus
is using
this Old Testament
allusion
as he speaks
of himself
to the
Philadelphian church
in Revelation
chapter 3.
And when he says
that he is
the one
with the key
of David
who opens
and no one shuts
who shuts
and no one opens
what he means
is that he
is the only one
with absolute
authority
over who can
enter
the kingdom
of God.
That's his point.
The Jews
may have had
authority
over their synagogue
over who could
belong there
and who couldn't
belong there
but Jesus
is the one
who grants
entrance
to the
eternal
kingdom.
Only
Jesus.
Not your parents
not your church
not anyone else
Jesus
only.
And their
Jewish and Roman
oppressors
had no power
over their
heavenly citizenship.
That authority
belongs to Jesus
and he reminds
this church
right off the bat
just with
the self-revelation
of who he is
that no one
can shut
a door
that he opens.
He is the one
with the key.
And though this world
with devil's field
we'll sing later
should threaten
to undo us
we will not fear
for God has willed
his truth
to triumph
through us.
So let goods
and kindred
go
this mortal
life also
the body
they may kill
God's truth
abideth still
his kingdom
is forever.
Now what comfort
would this have come
to the church
in Philadelphia?
What comfort
it should bring
to you?
Our world
is just as broken
as theirs.
The severity
of our opposition
may not be
to the same level
not yet
but our world
is just as broken.
The threats
against us
will grow
more and more
severe.
What is it
that will give us
comfort and hope
but to acknowledge
that our Savior
our Lord
is the one
with the key
of David?
He's the one
with authority
over the kingdom.
They may have
authority
in this life
only he has
authority
in the next one
and those
who are faithful
to him
will have
an open door
that no one
can shut.
Let's look
at the commendation.
The churches
in Smyrna
and Philadelphia
as you probably
have already noticed
are the only ones
that are not
confronted by Jesus.
There's no correction
there's no threat
or call to repentance.
It's all
commendation
and exhortation
for them
and the commendation
for Philadelphia
extends from verses
8 to 10
but its structure
is unique
which is why
I'm pointing it out.
Jesus commends
them three
different times
and each time
he has
a promise
that he immediately
attaches
to the commendation.
So I want to
break it up
into those three
sections.
The first one
is in the first part
of verse 8.
Look at verse 8.
I know your works
that's the commendation.
Here's the immediate
promise that follows.
It's almost a
parenthetical statement.
Behold
I have set
before you
an open door
which no one
is able
to shut.
Now to every
single one
of these churches
Jesus says
I know.
Remember in chapter 1
he walks
among the golden
lampstands
those are the churches
he holds
the seven stars
in his right hand
those are the pastors.
In other words
Jesus knows
everything about
the churches
and he has
sovereignty
and authority
over them.
And for many
churches
if they are
to hear Jesus
say
I know
your works
it would induce
a measure
of anxiety
to be reminded
of the fact
that God
sees all
and he knows
the reality
of my heart
and the reality
of what
no one else
may know
is terrifying.
dying.
But for the church
in Philadelphia
this brought
great comfort.
Why?
Not because
they were perfect
but because
they were neither
complacent
nor were they
entertaining
compromise
and to be
reminded
that Jesus
is fully aware
of their
perseverance
had to have
brought
amazing joy.
I know
your works.
When Jesus
says that
to Sardis
it's a problem.
When he says
it to Philadelphia
it's a relief.
Relief.
He knows.
He sees
our faithfulness.
He knows
we're struggling
and toiling
for him
and for his
name.
He knows.
And what is
the promise?
The one
with the key
of David
opened for them
a door of heaven
that no one
would be able
to shut.
I know your
works.
I have the
key.
I've opened
the door.
Walk through.
No one
can shut it.
It's yours.
Right?
Second one.
Second part
of verse
eight.
Here's the
commendation.
I know
that you
have but
little power
and yet
you have
kept my
word
and have
not denied
my name.
Here's the
promise.
Behold
I will
make those
of the
synagogue
of Satan
who say
that they
are Jews
and are
not
but lie.
He doesn't
mean that
they're faking
their nationality.
That's not
what he means.
When he's
using Jew
here he
means he's
referring to
the true
people of
God.
They say
that they
are the
true people
of God
but they're
not.
They're
liars.
Behold
I will
make them
come and
bow down
before your
feet
and they
will learn
that I
have loved
you.
So both
the commendation
and the
promise
gets more
specific.
Despite
having little
power
the
Philadelphian
Christians
obeyed
Christ's
words
and refused
to deny
his name.
Now think
about their
context.
As much
as they
would have
wanted the
sense of
security
that came
with being
linked to
the synagogue
they would
not compromise
their faith
in and
obedience
to Christ
for comfort
in this
world.
For a
season
there was
a loophole.
They could
kind of sneak
along.
They had
this kind
of link
to Judaism
until the
Jews made
sure that
link no longer
existed.
Now they had
a choice
at that
moment.
We could
either just
kind of
diminish
all of this
Christian
stuff,
this Christ
stuff,
and just
seek comfort
and security
or we
can embrace
Christ knowing
that it will
cost us
everything.
And what did
the Philadelphian
church do?
They embraced
Christ.
They did
not deny
his words.
They did
not deny
his name.
They remained
faithful,
uncompromisingly
persevering.
And they
have little
power.
There's no
political or
cultural power
for this little
church to lean
on, yet
they publicly
remain faithful.
Now is that
not a word
for us?
We have
no power.
Nobody cares
about us.
We may think
of Christianity
like that in
general.
Let's just
think about it
in terms of
Lakeside Bible
Church for a
moment.
There's what,
30 of us here
this morning?
I know there's
more that belongs
to our church,
but this morning
there's about
30 of us here.
We have no
power.
We have no
influence in
this community.
If they all
turned on us
right now,
we'd have
nothing to
lean on.
We would
have to face
this same
dilemma.
Do we
diminish our
stand,
our gospel
convictions,
in order to
maintain some
type of
comfort and
peace with
the people
around us?
Or do we
embrace Christ
and proclaim
Christ,
knowing it's
going to cost
us everything?
Christians in
Philadelphia said
Christ is
worth it.
And what's
the promise
that they
received?
The promise
is not,
I'm going to
make things
better for
you right
now.
And I
think it's
important that
we recognize
that.
Because there
are some
people out
there that
will try to
tell you that
if you just
come to
Christ and
you just
join our
church,
and if you
do the
things and
you do your
best and
you try your
hardest,
what God's
going to
do for you
is going to
make you
happy,
and he's
going to
make things
easy,
and if your
life isn't
easy, it's
because you're
not believing
hard enough.
It's a problem
with your
faith.
But Jesus
comes to this
church that he
commends more
than any other
church with the
exception of
Smyrna.
And he says,
I realize your
faithfulness, I
know you're
faithful, I
know you're
more faithful than
these other
churches are.
But the
promise that he
gives them is
not, I'm going
to take care of
the Jews real
quick here for
you so that
you can be
more comfortable.
He doesn't do
that.
What's the
promise?
The promise
that they
received is
that they
would ultimately
be vindicated,
not now, but
at the
judgment.
You see, that's
the point here.
It's not about
the Jews bowing
down before
Christians.
That's not the
emphasis here.
That's metaphorical
language that
Jesus is using
to say, in the
end, in the
judgment, Christians
will be vindicated.
The ones who
deny Christ and
his followers will,
in the end, know
that they are
wrong.
The Jews who
wrongly believe
themselves to be
the true people of
God will learn
that God's love is
set on those who
believe and follow
Christ.
They will know,
Jesus says, that I
have loved you,
that you were
mine, that you
were the real,
true people of
God.
The vindication
comes in the end.
Can I ask you, is
that enough for
you?
Are you good with
Jesus so long as he
brings you some kind
of vindication now?
Or is it enough for
you that he promises
to vindicate you
then in the
judgment?
The third set
comes in verse
10.
Because you have
kept my word about
patient endurance,
that's the
commendation, here's
the promise,
I will keep you
from the hour of
trial that is
coming on the
whole world to
try those who
dwell on the
earth.
So here in the
final commendation,
Jesus restates that
these Christians have
kept his word
regarding patient
endurance.
Now, let's talk
about the word of
patient endurance.
Jesus specifically
and explicitly
taught this.
Several places,
I'll read it to you
from Matthew 10.
brother will
deliver brother
over to death,
Jesus says.
The father
his child.
Children will
rise against
parents and
have them put
to death.
All of this is
in the context
of the gospel.
That all of this
will be happening.
Our own families
will be turning
against us because
of our commitment
to Christ.
And then Jesus
says, you will
be hated
by all
for my
name's sake.
But the one
who endures
to the end
will be saved.
The one who
endures to the end
will be saved.
That's the word
about patient
endurance
that Jesus
preached.
And it would
have been taught
to these
Philadelphian
Christians through
the apostolic
teaching.
And Jesus
promises the
Philadelphian
church that
their faithful
endurance will
be met with
his divine
protection
when he returns
to judge
the earth.
Notice the
language.
There is this
hour of trial
that is coming
on the whole
world
to try those
who dwell on
the earth.
What is this
all about?
The hour of
trial, I
believe, to be
this period of
tribulation
leading to
Christ's second
coming.
That's going to
be described in
the subsequent
chapters of
Revelation beyond
this chapter.
And there
are all kinds
of suggestions
about what it
means to be
kept from that
hour of trial.
Some, and
maybe some of
you even would
believe this to
be a kind of
a secret
rapture that
Jesus will
remove his
people, literally
physically remove
them from the
earth.
Others believe
that they will
be protected,
untouched by
the judgment
though they
remain on the
earth.
It's not my
intention to get
into those
debates, at
least in the
sermon.
We can talk
about it after
the service
perhaps.
The bottom
line is this.
Those who
persevere in
the gospel will
not be in
danger of
Christ's judgment
on the earth.
That's the
bottom line.
Because of
their patient
endurance, because
they endure in
the faith all
the way to the
end, they will
be kept from
the hour of
trial.
Meaning, you
will not have
to stand before
Christ and give
account for
your sin, because
you belong to
him, and you
have stayed the
course.
The holy, true
one will keep his
people safe and
secure as he
ushers them into
eternity.
Isn't that a
wonderful promise?
It's amazing.
Remember, growing
up, people would
talk about the
book of Revelation
and all this
imagery, and to be
quite honest with
you, especially
as a kid, even
as an adult, it
is absolutely
terrifying.
I mean, you
got creatures
coming out of
the earth that
look like scorpions
and they have
stingers and
they're going to
sting people.
That's weird.
Let's be honest,
that's weird.
That's terrifying.
And I remember
even as a
Christian young
person, I would
read about those
things, or I
would think about
those things, or
people would teach
them, and I would
just be filled
with fear.
I don't want to
have to endure
that.
And then
Jesus comes and
he says, you
won't have to
endure that.
If you're mine, I
will keep you from
the hour of trial
that is to come on
the whore.
Now, considering
this commendation,
now we're
considering all
three parts of
it, what is it
that we can
discern that Jesus
desires from his
people?
What does he
desire from us?
Clearly, Jesus
is not concerned
with or impressed
by elaborate
ministries with
political influence,
dynamic metrics,
and buildings,
and staff, and
money, and all the
things that come
along with it.
Now, I'm not
disparaging those
things.
It is sometimes,
out of the faithful
blessing of Jesus,
that some churches
and some Christian
groups enjoy that
for a season.
I'm not taking
away from that.
What I'm saying
is that those
are not the
things that Jesus
intends for us to
pursue as our
focus.
What is it that
Jesus desires from
his churches?
Not that they try
to get as big as
they can get and
have all the
influence that they
can possibly have
in all those
things.
That can't be
our focus.
In fact, Jesus
doesn't commend in
these sermons any
of the things that
we tend to value in
contemporary
Christianity.
Jesus values
faithfulness.
He desires that we
keep his word and
glorify his name.
He commends
uncompromising
perseverance.
And if we're going
to be a
Philadelphian church,
we must focus on
what Jesus
commends.
Unwavering
faithfulness to
him.
That's what he
desires from us.
That's what we need
to focus on giving.
To him.
Let's consider the
charge now in verse
11.
Jesus says,
I am coming soon.
Hold fast what you
have so that no one
may seize your crown.
There's no correction
or call to repentance
here, but there is
this urgent
exhortation.
immediately following
Jesus' reference to his
return to judge the
earth.
He affirms that he
is coming soon,
bringing urgency to the
charge that he's about
to deliver.
And what is this
charge?
Though the church was
not guilty of the
complacency and compromise
of others,
Jesus understands that as
they await his return,
both sins will only grow
in temptation.
That the longer Jesus
tarries his return,
the more tempting it
will be for us to grow
spiritually cold and to
spiritually compromise.
Think about Charles
Simeon for a moment.
How many of us would
have made it six months,
much less 54 years?
Over time, you weary.
the persecution, the
opposition, the problems,
and finally you just are
tempted to concede.
And the longer you have
to endure, the more the
temptation grows for you
to concede and to
compromise and to grow
cold.
The same is true for
churches.
The longer Jesus tarries
his return, the larger
the temptation grows for
us to be complacent, to
stop being persistent in
the things Jesus has
called us to be, and it
tempts us more and more
to compromise.
Out of the opposition
that we face, we just
grow weary.
Jesus understands that.
So he brings urgency to
this exhortation.
He says, I'm coming soon.
And here's what he tells
them to do.
Hold fast.
Hold fast what you have.
And what is it that they
have?
The gospel.
That's what they have.
Jesus simplifies what it
means to prepare for his
return.
By urging us to hold fast to
the gospel, to keep his
word, to glorify his name.
You say, how are we supposed
to wait?
How are we supposed to wait
with expectancy?
How are we supposed to look
for the return of Jesus?
He tells us plainly, hold fast
to the gospel.
Stay committed to the gospel
of Jesus.
Don't waver on it.
Don't waver from the word.
Don't grow cold in your
devotion to the truth of God.
Glorify his name even when
it comes at great cost.
Proclaim his name.
Declare his name.
Glorify his name.
Not only in the things that
you say, but in the life
that you live.
In other words, persevere
without compromise.
That's how we wait for the
return of Christ.
That's how we acknowledge
he's coming soon and I want
to be ready.
And for those tempted to give
in and give up, Jesus reminds
them of the consequence here
in verse 11.
That no one may seize your crown.
This crown is not the royal diadem.
It's the victory wreath awarded
to winners of athletic events.
In other words, to turn away
from Jesus as a result of false
teaching or fear of persecution.
is the equivalent of losing
the victory.
Of allowing someone to take
your crown.
Remember Jesus' word.
The one who endures to the end
will be saved.
That's not a threat for Jesus
to take away salvation from
someone to whom it truly belongs.
That's not what he means.
But we do know in the scripture
that those who persevere are the
true people of God.
Those who fall away never were.
And yet Jesus gives us these warnings
over and over in the New Testament
as a means of causing us to persevere.
Don't give up.
Don't turn back.
The one who endures will be saved.
The next time Jesus comes,
it will be for judgment.
And his coming is nearer than it's ever been.
So hold fast, church.
Hold fast.
Don't give up.
Don't give in.
Don't lose your crown.
Let's consider the final call
and conquer formula here.
Verses 12 and 13.
Just mention it briefly.
The one who conquers,
I will make him a pillar
in the temple of my God.
Never shall he go out of it.
I will write on him the name of my God,
the name of the city of my God,
the new Jerusalem,
which comes down from my God out of heaven.
And my own new name.
He who has an ear,
let him hear what the Spirit says
to the churches.
So in contrast to what will happen
to those who do not hold fast to the gospel,
the call and conquer formulas of this message
reiterate what will be true
for those who do persevere.
And wasn't it that Jesus says,
this is amazing.
I wish that I would have taken more time
to develop this more for this morning.
Jesus, the one with the key of David,
will give all who conquer
an honored and permanent place
in his kingdom,
like a pillar in the temple.
The one who has authority
over who is shut in
and who is shut out
will never kick us out
of our heavenly home.
He will put the mark of God,
the new Jerusalem,
and of himself on us.
A public display
that we belong to him.
Now think about that for a moment.
He says,
I'm going to write
the name of my God on you.
I'm going to write
the name of his city on you.
And I'm going to write
my name on you.
God says,
you're mine
and I want everybody to know it.
For those who continue,
that's what I'm going to do.
You're mine.
In other words,
everything that the world
denies us in this life
will be ours beyond measure
in eternity.
He who calls you is faithful,
Paul said.
He will surely do it.
Take heart, church.
The promise is good.
It's true.
There is a lesson
of perseverance
in this message.
There's no doubt about that.
But there's also
a necessary encouragement
from Jesus
that we need to take heart.
Like the Philadelphian congregation,
Lakeside Bible Church
is of little power.
To most people,
we are weak
and insignificant.
And this will inevitably
lead to discouragement.
It will lead to temptations
to quit or compromise
when facing opposition
for our gospel convictions.
Let's just be honest.
That's a reality.
That's coming.
Better not to deny
that that will be the case
in our future,
but to acknowledge it
and be prepared when it does.
This will be a temptation
we face as a church.
It won't be easy.
But we need to remember
that Jesus knows
our works.
He has set before us
a door
that no one can shut.
And we must hold fast
to the gospel.
And with Simeon
and the Philadelphian Christians,
follow Christ patiently,
for we will soon
be partakers
in His victory.
He who has an ear,
let him hear
what the Spirit says
to the churches.
Let us.