15 I know thy works, that thou art neither cold nor hot: [164]I would thou wert cold or hot.
15. _I know thy works._ Notes on ch. ii. 2. ¶ _That thou art neither cold nor hot._ The word _cold_ here would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead. The language is obviously figurative, but it is such as is often employed, when we speak of one as being _cold_ towards another, as having a cold or icy heart, &c. The word _hot_ would denote, of course, the opposite――warm and zealous in their love and service. The very words that we are constrained to use when speaking on this subject――such words as _ardent_ (i.e. _hot_ or _burning_); _fervid_ (i.e. _very hot_, _burning_, _boiling_)――show how necessary it is to use such words, and how common it is. The state indicated here, therefore, would be that in which there was a profession of religion, but no warm-hearted piety; in which there was not, on the one hand, open and honest opposition to him, and, on the other, such warm-hearted and honest love as he had a right to look for among his professed friends; in which there was a profession of that religion which _ought_ to warm the heart with love, and fill the soul with zeal in the cause of the Redeemer; but where the only result, in fact, was deadness and indifference to him and his cause. Among those who made no profession he had reason to expect nothing but coldness; among those who made a profession he had a right to expect the glow of a warm affection; but he found nothing but indifference. ¶ _I would thou wert cold or hot._ That is, I would prefer _either_ of those states to that which now exists. Anything better than this condition, where love is professed, but where it does not exist; where vows have been assumed which are not fulfilled. _Why_ he would prefer that they should be “hot” is clear enough; but why would he prefer a state of utter coldness――a state where there was no profession of real love? To this question the following answers may be given: (1) Such a state of open and professed coldness or indifference is more _honest_. There is no disguise; no concealment; no pretence. We know where one in this state “may be found;” we know with whom we are dealing; we know what to expect. Sad as the state is, it is at least honest; and we are so made that we all prefer such a character to one where professions are made which are never to be realized――to a state of insincerity and hypocrisy. (2) Such a state is more _honourable_. It is a more elevated condition of mind, and marks a higher character. Of a man who is false to his engagements, who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But in the character of the man who is openly and avowedly opposed to anything; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus there were always the elements of true greatness; in that of Judas Iscariot there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Redeemer for years, was nothing but a traitor――a man of essential meanness. (3) There is more hope of conversion and salvation in such a case. There could always have been a ground of hope that Saul would be converted and saved, even when “breathing out threatening and slaughter;” of Judas, when numbered among the professed disciples of the Saviour, there was no hope. The most hopeless of all persons, in regard to salvation, are those who are members of the church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because (a) the essential character of { 100} anyone who will allow himself to _do this_ is eminently unfavourable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is not a man on whom the truths of Christianity are likely to make an impression. (b) Such a man never applies the truth to himself. Truth that is addressed to impenitent sinners he does not apply to himself, of course; for he does not rank himself in that class of persons.