"Watch therefore; for ye know not what hour your Lord doth come. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."—Matthew 24:42, 44.
We take this warning as meant for us, as truly as for the early church; we might say more truly, or at least, more forcibly; for eighteen centuries have brought us so much nearer the consummation. It is the Master's own warning. It is very explicit; very practical; very searching. Let us take it in the following order:—
I. Our Lord will come. (1.) His name is Lord; Master; Ruler; the very word applied to Jehovah. (2.) His name is our, or your, Lord,—"Your Lord." He is thus connected with us and we with Him, as friend, master, teacher, king. Our Lord will come! This is one of the great certainties of the unknown future. He may tarry; but He will come at last. Many obstacles may seem to rise up, but He will come. Men may not desire Him but He will come. The Church may be cold; but He will come. Earth may think she has no need of Him; but He will come! The scoffer may say, Where is the promise of his coming? but He will come. Satan may do his utmost to oppose; but He will come. This is the great future certainty which Christ and his apostles have proclaimed to us. Our Lord will come!
II. We know not at what hour. The Father knows, but we know not; no man nor angel; nor the church, nor any saint; nay, it is said, "not the Son." This is one of the great secrets of God. That it should be made so to man is easily accounted for; why it is so to angels, and why it was so to the Son, is not for us to say. It must be an important one, when thus restricted to the Father himself. It must have some peculiar purpose to serve. What that is we know not now, but we shall know hereafter. The hour is, no doubt, fixed in God's purpose, but the knowledge of that time is kept from us. They do wrong, then, who try to fix the hour, thus seeking to extract a secret from God. They do wrong who neglect the whole subject because this secret is connected with it. They do wrong who scoff at the whole subject because of the rash attempts or wretched failures of some pretended interpreters of prophecy. Thus, "we know," and "we know not;" we know that He will come; we know not when.
III. Watch. Like the watchman on his tower; like the soldier with the enemy in view; like the pilot with rocks and straits on every side; like the householder with the dread of the midnight robber,—"watch"! (1.) Do not fall asleep; (2.) do not grow slothful; (3.) be ever on the outlook. The reason given, then, is that the Lord is coming, and we do not know the hour. He illustrates the warning thus,—If a householder knew that the thief was coming at a particular hour, he would have watched; much more if He did not know the hour, but simply that He was coming sometime. So with us; the simple knowledge that the Lord is to come, is to make us watchful,—even if we knew when; how much more when we do not know when. Let us beware of being thrown off our guard by self, or the flesh, or Satan, or the world. Let us not sleep as do others, but let us watch and be sober!
IV. Be ready. We may watch and yet not be ready. Our Lord insists on both. Ye are my disciples, be ready! Ye are saints, be ready! What is the readiness? There is (1.) readiness of standing,—"complete in Him,"—"by grace ye stand ;" (2.) readiness of raiment,—we are to have on the fine linen, clean and white,—Christ's righteousness; (3.) readiness of heart and soul. We must love Him and love his appearing. Our longings must be towards Him; we must have the Spirit dwelling in us and sealing us. (4.) Readiness of spiritual state,—oil not only in our lamps, but in our vessels,—even the Holy Ghost himself. Be ready! The Master still cries.
The message here is thus a warning,—
(1.) To the slothful saint. Sleep not. Awake! Beware of falling under any influences that would make you indifferent to the Lord's appearing. Beware of worldly arguments; beware of pretended spiritual arguments; beware of confounding death and Christ's coming; beware of the errors and seductions of the age.
(2.) To the undecided. You are anxious, but you are not decided. You would fain be a Christian, but not just yet. You wish to be a follower of Jesus, but you wish to compromise,—or delay. Be not deceived; God is not mocked. Be decided at once; lest the Lord come and end your wavering.
(3.) To the careless. The world at large is thoroughly careless,—sleeping sound,—dreaming its dreams of vanity;—enjoying sin, vanity, luxury, pleasure, gaiety. Christ speaks: Awake; sleep no more! Awake, lest the Master be upon you. Awake, lest the flash of his avenging sword be the first thing that awakens you!
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Horatius Bonar (1808 - 1889)
Bonar has been called “the prince of Scottish hymn writers.” After graduating from the University of Edinburgh, he was ordained in 1838, and became pastor of the North Parish, Kelso. He joined the Free Church of Scotland after the “Disruption” of 1843, and for a while edited the church’s The Border Watch. Bonar remained in Kelso for 28 years, after which he moved to the Chalmers Memorial church in Edinburgh, where he served the rest of his life. Bonar wrote more than 600 hymns.He was a voluminous and highly popular author. He also served as the editor for "The Quarterly journal of Prophecy" from 1848 to 1873 and for the "Christian Treasury" from 1859 to 1879. In addition to many books and tracts wrote a number of hymns, many of which, e.g., "I heard the voice of Jesus say" and "Blessing and Honour and Glory and Power," became known all over the English-speaking world. A selection of these was published as Hymns of Faith and Hope (3 series). His last volume of poetry was My Old Letters. Bonar was also author of several biographies of ministers he had known, including "The Life of the Rev. John Milne of Perth" in 1869, - and in 1884 "The Life and Works of the Rev. G. T. Dodds", who had been married to Bonar's daughter and who had died in 1882 while serving as a missionary in France.
Horatius Bonar comes from a long line of ministers who have served a total of 364 years in the Church of Scotland.
He entered the Ministry of the Church of Scotland. At first he was put in charge of mission work at St. John's parish in Leith and settled at Kelso. He joined the Free Church at the time of the Disruption of 1843, and in 1867 was moved to Edinburgh to take over the Chalmers Memorial Church (named after his teacher at college, Dr. Thomas Chalmers). In 1883, he was elected Moderator of the General Assembly of the Church of Scotland.
He was a voluminous and highly popular author. He also served as the editor for "The Quarterly journal of Prophecy" from 1848 to 1873 and for the "Christian Treasury" from 1859 to 1879. In addition to many books and tracts wrote a number of hymns, many of which, e.g., "I heard the voice of Jesus say" and "Blessing and Honor and Glory and Power," became known all over the English-speaking world.
Horatius Bonar, had a passionate heart for revival and was a friend and supporter of several revivalists, He was brother to the more well-known Andrew Bonar, and with him defended D. L. Moody's evangelistic ministry in Scotland. He authored a couple of excellent revival works, one including over a hundred biographical sketches and the other an addendum to Rev. John Gillies' 'Historical Collections...' bringing it up to date.
He was a powerful soul-winner and is well qualified to pen this brief, but illuminating study of the character of true revivalists.
Horatius was in fact one of eleven children, and of these an older brother, John James, and a younger, Andrew, also became ministers and were all closely involved, together with Thomas Chalmers, William C. Burns and Robert Murray M'Cheyne, in the important spiritual movements which affected many places in Scotland in the 1830s and 1840s.
In the controversy known as the "Great Disruption," Horatius stood firmly with the evangelical ministers and elders who left the Church of Scotland's General Assembly in May 1843 and formed the new Free Church of Scotland. By this time he had started to write hymns, some of which appeared in a collection he published in 1845, but typically, his compositions were not named. His gifts for expressing theological truths in fluent verse form are evident in all his best-known hymns, but in addition he was also blessed with a deep understanding of doctrinal principles.
Examples of the hymns he composed on the fundamental doctrines include, "Glory be to God the Father".....on the Trinity. "0 Love of God, how strong and true".....on Redemption. "Light of the world," - "Rejoice and be glad" - "Done is the work" on the Person and Work of Christ. "Come Lord and tarry not," on His Second Coming, while the hymn "Blessed be God, our God!" conveys a sweeping survey of Justification and Sanctification.
In all this activity, his pastoral work and preaching were never neglected and after almost twenty years labouring in the Scottish Borders at Kelso, Bonar moved back to Edinburgh in 1866 to be minister at the Chalmers Memorial Chapel (now renamed St. Catherine's Argyle Church). He continued his ministry for a further twenty years helping to arrange D.L. Moody's meetings in Edinburgh in 1873 and being appointed moderator of the Free Church ten years later. His health declined by 1887, but he was approaching the age of eighty when he preached in his church for the last time, and he died on 31 May 1889.