1 Corinthians 16:19-21

The Churches of Asia salute you.

The social temperature of a Church

While doctrines are being discussed in the pulpit, and ecclesiastical distinctions expressed in modes of worship and of discipline, there remains to be studied something quite as essential as these to the future of religion, in the common life that is going on beneath them, the varying phases of which it is impossible for any definition to express. Not second in importance to a Church’s teaching or organisation, is the question of its temperature. The necessity of urging this is not diminished by the consideration of the extreme difficulty of ascertaining what, in Church life, is the exact figure at which the social thermometer should stand. The social habits of our English churches, to confine ourselves for a moment to them, will necessarily be determined to a large extent by our characteristics as a race; and enthusiastic sociability is not, as a rule, regarded as one of these. A witty Frenchman has observed that not only is England an island, but every Englishman is an island. The haughty reserve of manner for which he is celebrated on the Continent, and which at home carries him through a long day’s journey in a railway carriage without opening his lips to his neighbour, is not likely to be cast on one side when he enters the church door. The difficulty in making advances to strangers in congregations is greatly enhanced by the presence in no inconsiderable numbers of this class. They resent the friendly greeting as an intrusion, and are capable of rewarding it with the look which, in one of Lord Beaconsfield’s novels, a great lady bestows upon a person just introduced to her; a look conveying to its recipient the impression that she has never seen him before, that she has no interest in seeing him now, and not the slightest desire ever to set eyes on him again. One of the indispensable elements in the training of a Church social tactician is the cultivation of the faculty of recognising these people at a glance, and of knowing how to deal with them. There are those who value social recognition, and to whom the extension of a ready sympathy is of the first importance, both in regard to their own comfort and as a means of attaching them to the fellowship. Here, again, however, there are subdivisions. Some of these people possess in themselves the social faculty. They have “the coming on humour,” and without much outside help will by the force of their own general attractiveness and geniality, speedily make their way and find themselves at home. Others, depending equally on the appreciation and sympathy of their fellows, and equally expecting it, embarrass their neighbours by the fact that they hoist no signals for a parley. They shut themselves up in their own interior, the windows of their nature shut, and the blinds drawn, and then are astonished and aggrieved that no one knocks at the door. The question of the social temperature of a Church depends for its answer to a considerable extent on the kind of heating apparatus there is in the pulpit. But warmth, fervour, and good-heartedness in the preacher are not enough. There must be organisation as well. Apart from this, the most impassioned discourse on brotherly love will not break through the reserve which prevents Jones in the pew from holding out a hand to Brown, the unknown, in the aisle. The idea of an “Outlook Committee” attached to each Church is excellent. It should be a tolerably large one, of both sexes, and representing the cream of the community in intelligence, tact, good feeling, knowledge of the congregation and of human nature in general. A military officer once said that in a reputedly brave regiment perhaps one in ten would be really brave, it being the example of this tenth that kept the others in line. In a reputedly sociable Church there may, perhaps, be one in ten with the genuine social gift. It is from these, the men and women whose natural grace of temperament has been heightened and enriched by the spirit of Christ; who have the quick intelligence that both reads and remembers faces; who know and respect the social convenances, when to speak and when to refrain from speaking; whose heart knows by instinct the lonely and friendless, and by instinct goes out towards them, that the Look-out Committee should be recruited. Where it is not already in existence it is time to organise it. There is plenty for it to do. The proper comprehension of the conditions of this form of service, and the systematic development of all its capabilities, will put a new face upon many a community that is now languishing from neglect of a vital point. (Christian World.)

The apostolic salutations indicate

I. The unity of the Church of Christ.

1. All the churches are united by common bonds.

2. Should maintain a friendly intercourse.

II. The interest which individuals should feel for the spiritual well-being of those at a distance. It should be--

1. Heartfelt.

2. Prayerful.

III. The universal brotherhood of Christians and its fitting expression.

IV. The loving relation between minister and people.

Christian greetings

I. From and to whom?

1. Individuals.

2. Households.

3. Churches.

II. Of what kind?

1. Fraternal.

2. Cordial.

3. Mutual.

III. Upon what basis?

1. Not upon that of mere courtesy, common interests, or expediency.

2. But “in the Lord.”

(1) In fulfilment of His command.

(2) In imitation of His conduct.

(3) Under the influence of His Spirit. (Prof. J. R. Thomson.)

Aquila and Priscilla salute you much in the Lord.--

Aquila and Priscilla

The excellences of this worthy couple. They--

1. Were members of the Church--in Ephesus.

2. Hospitable.

3. Well instructed in the truth (Acts 18:26).

4. Had a Church in their house.

5. Felt a deep interest in the Church at home and abroad. (J. Lyth, D.D.)

With the Church that is in their house.

A Church in the house

I. What this Church is and when our families may be called Churches. Churches are societies--

1. Devoted to God, called out of this world.

2. Employed for God, pursuant to this dedication.

II. Motives to persuade you to turn your families into churches.

1. God will dwell in them.

2. If you make them not churches Satan will have a seat there.

3. It will be comfortable to yourselves.

4. A good legacy.

5. It will help to prosper the Church of God in the nation. (Biblical Museum.)

The Church in the house

(Romans 16:5) imports the Church meeting in their house, consequently implies--

I. The good feeling of the entertainer.

II. The privilege of the household--Christ in the midst.

III. The promise of blessing upon the neighbourhood.

IV. The hope of reunion in heaven. (J. Lyth, D.D.)

The Church in the house

I. The simplest conception of a Church. A meeting or assembly. The term can only be applied to an organised body or material building figuratively. Two or three agreeing to meet together for worship may properly be called a church.

II. Its close association with a home. It is interesting to note that the Christian assemblies were first sanctified homes. They did not need at first any architectural aids.

III. Its fundamental features. Family religion extended to embrace family friends.

IV. The lines of its probable development. These were fixed by--

1. Increase of numbers.

2. Growth of wealth, bringing with it artistic sentiment and desires.

3. Rise of distinction between priesthood and laity, and the consequent development of ritual. (R. Tuck, B.A.)

Family prayer

This is a general custom in the households of evangelical Christians. No man ought to consider his piety of an active stamp who neglects to institute “the Church” in his house.

I. It is a duty. The Bible nowhere directly commands it; but--

1. It is a duty by inference. When Abraham moved his tent to the plain of Mamre, he built there an altar unto the Lord (Genesis 13:18). The pious take their religion with them wherever they go. When David says, “Seven times a day do I praise Thee,” remember there was no temple, and that at least two of these times may refer to morning and evening worship in the household. Daniel “prayed in his house, sometimes himself alone, and sometimes with his family about him” (Daniel 6:10). Cornelius was a man that prayed in his house (Acts 10:30). Paul delighted to honour Priscilla and Aquila, and twice spoke of “the Church that is in their house” (Text and Romans 16:5). This is interpreted by some to mean “that their home was a sanctuary and their family a Church”; but if others may assemble in the home for worship, how much more may not the family? We may certainly claim that family prayer conforms to the command, and is entitled to the promise contained in James 4:8.

2. A duty by example. It can hardly be doubted that the deeply pious in all times have prayed with their family in their households. Abraham, Joshua, David, Job, Daniel, all worshipped God in the family, and our Saviour confirmed the obligation; for He often prayed with His disciples, as His family or household.

II. It is a privilege, Family prayer binds the household more closely and lovingly together. It is a great boon to consecrate the day with prayer before the household separates on its divers ways and on its manifold duties, What if they should never all meet again? To have omitted it on such a day would prove a lasting regret. How precious at night to commit our souls and bodies to that Guardian of Israel who neither slumbers nor sleeps! This gives a gracious opportunity to pray with our children and for our children. Says Cecil, “It may be used as an engine of vast power in the family. It diffuses a sympathy through the members. It calls the mind off from the deadening effects of worldly affairs. It arrests every member with a morning and evening sermon, in the midst of all the hurries and cares of life. It says, ‘There is a God!’ ‘There is a spiritual world!’ ‘There is a life to come!’ It fixes the idea of responsibility in the mind. It furnishes a tender and indictors father or master with an opportunity of gently glancing at faults, where a direct admonition might be inexpedient. It enables him to relieve the weight with which sub-ordination or service sits on minds of inferiors.”

III. Inquiries.

1. Are we prayerless Christians?

2. Do we keep the fires burning brightly and continually upon the family altar?

3. Do we excuse ourselves because of non-ability and lack of confidence? Remember the man who hid his talent in a napkin.

4. Do we make it cheerful with song, instructive with Scripture, hallowed with prayer and precious with all its memories? (Homiletic Monthly.)

A church in the house

I. Churches are societies devoted to God, called out of the world, taken in out of the common to be inclosures for God. He hath set them apart for Himself; and, because He hath chosen them, they also have chosen Him, and set themselves apart for Him. The Jewish Church was separated to God for a peculiar people, a kingdom of priests. Thus our houses must be churches; with ourselves we must give up our houses to the Lord, to be to Him for a name and a people. All the interest we have, both in our relations and in our possessions, must be consecrated to God; as, under the law, all that the servant had was his master’s for-ever, after he had consented to have his ear bored to the door-post.

II. Churches are societies employed for God, pursuant to the true intent and meaning of this dedication.

1. Keep up family doctrine.

(1) You must read the Scriptures to your families, inquiring sometimes whether they understand what you read.

(2) You must also catechise your children and servants so long as they continue in that age of life which needs this milk.

2. Keep up family worship. You must not only, as prophets, teach your families, but as priests, must go before them in offering the spiritual sacrifice of prayer and praise.

(1) You ought to make family acknowledgments of your dependence upon God and His providence, as you are a family.

(2) You ought to make family confessions of your sins against God; those sins you have contracted the guilt of in your family capacity.

(3) You ought to offer up family thanksgivings for the blessings which you, with your families, receive from God.

(4) You ought to present your family petitions for the mercy and grace which your families stand in need of.

(5) You ought to make family intercessions for others also. There are families you stand related to, or which by neighbourhood, friendship, or acquaintance you become interested in, and concerned for, and these you should recommend in your prayers to the grace of God, and your family that are joined with you in the alliances should join with you in those prayers.

3. Keep up family discipline, that so you have a complete church in your house, though in little. Reason teacheth us, “that every man should bear rule in his own house” (Esther 1:22). And since that, as well as other power, is of God, it ought to be employed for God, and they that so rule, must be just, ruling in His fear.

(1) Countenance everything that is good and praiseworthy in your children and servants.

(2) Discountenance everything that is evil in your children and servants. Use your authority for the preventing of sin, and the suppressing of every root of bitterness, lest it spring up and trouble you, and thereby many be defiled. (S. Hayward.)