2 John 1:8

Look to yourselves.

Self-inspection

I. look to your creed, whether it be scriptural. We know too well there may be a scriptural creed without real piety; but it does not appear how there can be the latter where faith in the gospel is entirely wanting. Every one that impartially reads the Scriptures must see how decidedly they speak of the really Divine character of our Lord Jesus Christ, and of the cause and design of those sufferings which He endured in our world; also the weight and value that are attached to those subjects, and our reception in a believing manner of those Divine representations.

II. Look to your state, whether it be one of conversion to God. However excellent religion is in theory, its theory is insufficient for your salvation. An artificial flower may strikingly resemble a natural one, but a nearer inspection will detect the difference. The delicate tints and scents of nature cannot be supplied by the most practised hand in art, so as long to deceive. The difference between a mere nominal and a real Christian is immense. But immense as it is, it cannot be detected but by examination; and that examination must be by yourself. What are you to examine? “Look to yourselves,” to see whether you are born again? If there be the new birth, there will be spiritual life in the soul. If there be life there will be spiritual feelings. You feel that you have a soul to be saved or lost for ever, and you arc anxious to be instructed in the will of God, to cease to be what is wrong, and to become all that is right. And do you feel sin to be a burden? Souls born again do. “Look to yourselves” and see whether you do. What thoughts and feelings have you concerning Christ? We read, “To them that believe He is precious.” And not less necessary is it that you look to your temper and walk. Everything in its proper place. The cause of our justification before God is not in our own goodness, but if grace does not infuse its goodness into us, we are not Christians.

III. In case you are compelled to come to a conclusion unfavourable to your present condition, “look to yourselves” with apprehension. Are you satisfied to be irreligious because others are? Will it be any palliation of your guilt, or diminution of your final misery, to be lost with the multitude? Begin at once to “look to yourselves”--to look to your souls. (T. Pinchback.)

Danger of inattention

“Her pilot was asleep below” is given as the simple and sufficient explanation of the disaster that happened to the steamer Montana, which was grounded and wrecked upon a rock off the English coast. Of how many shipwrecked souls might the same thing be said, “The pilot was asleep below.”

The duty of self-inspection

It will not do for the sailor, however many dangers he may have passed safely through, or however far he may have advanced upon the voyage, to become unwatchful. While he is upon the sea he is in peril. So is it with the Christian, who is called so to pass through the waves of this troublesome world. It will not do for him to furl his sails, to neglect his compass, or to drop his hold upon the helm.

I. “Look to yourselves.” There is a looking to ourselves that is wrong, which we are to be careful to avoid, and which we are bound to overcome. Selfishness--the looking to ourselves, keeping always in view what we think is for our own personal interest or advantage--is one of the surest signs of a worldly and unbelieving mind. There is also a looking to ourselves in carnal confidence--putting confidence in our own goodness. What, then, are we to understand by “looking to ourselves?“ When a man is going upon a dangerous journey, in which he may be very apt to make a false step or a slip--and that slip may cost him his life--you would naturally say to him, “Look to yourself.” “Do not,” you would say, “let your attention be distracted, or taken up by the things you see upon the road; do not let anything carry you out of your way, but ‘look to yourself’; see that you are going right, see that you do not get betrayed into an unexpected snare, where you may lose yourself.” Pay perpetual attention to the motives by which you are governed--to the ends you have in view, to the plans you are laying--see that they are all in accordance with God’s truth and will; see that they are such as become the disciples of Christ; see that you are “walking worthy of the vocation wherewith you are called.” Do not suppose it is all right with you, because you are comfortable and at ease, but suspect yourselves. We look at others often when we are hearing God’s Word, and think how suitable the word is to such and such an individual, and how exactly it fits the case of another. But are we looking to ourselves?

II. Note how beautifully this venerable and ripened servant of God, who stood prominent among the twelve, and who was now, we have every reason to suppose, a hoary-headed soldier in the army of Christ; look how he, with all humility, brings in himself; how he slips out of the address to others into an address that includes himself. At first he says, “Look to yourselves”; but he adds, “that we lose not the things which we have wrought.” What are we to understand by “the things which we have wrought”? and what by “losing those things which we have wrought “? By “those things which we have wrought” is meant that work which through God’s grace has been accomplished in us and by us, in the times that are gone past. Is there any Christian that has not a recollection of this? Yet all need to have their recollection revived and refreshed. To look back upon your high privileges: you have been taught from your earliest days that you ought to be “born again”; you can recollect when God led you to know and see the way of reconciliation for your sin, and to find your peace in the righteousness of Christ your Saviour. What holy thankfulness! What fervour of first love filled your hearts! You can recollect how careful and anxious you were not to offend--how you studied to know the will of God in all things. Consider the things that you wrought in former days. Where are they now? Are they still with you, or have they passed away? They may be lost. Can any man in a world like ours, with a mind like ours, and Satan’s machinations ever against him, declare he is not in danger “of losing what he hath wrought”?

III. And let us take heed for others, because if we lose the “things which we have wrought” we shall also fail in the “recompense of the reward.” “That we receive a full reward.” It is called a reward in this sense because, though it is the free gift of God, it pleased God to ordain that in this world and in the world to come it should be proportionate to a man’s diligence, and to the fruits he brings forth. We are judged solely with regard to our works; and the measure of our fidelity will be the measure of our “recompense of reward.” And this is true in this present world. “Every one that hath,” says Christ, “is to make more of the talent that is given to him, whether it be money or diligence, and he shall have more.” “He that is a righteous man shall hold on his way, and he that hath clean hands shall wax stronger and stronger.” Such an one “shall be as a shining light that shineth more and more unto the perfect day.” What a sad thing to have laboured in vain! What a sad thing for the Christian to lose the ground he has gained! Just as in the “Pilgrim’s Progress,” where the traveller Zion-ward is toiling up the hill to reach the City of Life. With many a weary step and many a straining muscle he has reached high upon the hill; but becoming weary or languid, or amusing himself with the landscape around him, or beguiled by the conversation of his fellow-pilgrims, or looking anxiously back at something left behind at the bottom of the mountain, he begins to slip backwards--he slips backwards unawares, step by step, till he finds himself not midway but wholly down at the bottom where he started from. What a sad and bitter thought--“I have lost all.! I had just got up high; I have to go through all the mire and dust again! I have to begin again!” “Wherefore the rather, give diligence to make your calling and election sure,” and do not lose the things which you have wrought; but rather go on from grace to grace and from strength to strength. (H. Stowell, M. A.)

Look to self

In the text itself we have two general parts considerable, First, the caution propounded. Secondly, the argument whereupon the caution is urged, or the matter wherein to be exercised. We begin with the first, the caution in its general and indefinite proposition, “Look to yourselves.” This is that which belongs to all Christians. The ground hereof is this:--First, the danger which they are exposed to, and the assaults which are upon them. Those which are subject to very much hazard, they had need to take very much heed. St. John before said, “that there were many deceivers entered into the world”; adds presently, “Look to yourselves,” as a caution very fitly consequent upon that intimation; where there are cheaters and cutpurses in the crowd people have need to look to their pockets. Secondly, as there are assaults upon them, so themselves without better heed are too apt to be overtaken with them. There is not more deceitfulness and malice in Satan and his instruments than there is likewise naturally in our own hearts to yield and comply with them; therefore we had need to look to ourselves. As it is in matter of the body, where people are more apt to take such infection or contagion in them, they conceive it does more concern them to be more heedful and regardful of their health; even so it is here. We are ready ever to comply with every evil suggestion and temptation which is administered unto us; we are like dry tinder to these sparks which are struck upon us, which is the difference betwixt us and Christ. Thirdly, add also hereunto the grievousness of the miscarriage. The Apostle John does in this case with these believers as some physician would do with his patient; who, when he has done all for him that belongs to him and lies in his power, bids him now to beware and take care of his own health and to look to himself, and accordingly it behoves all Christians so to do. And that for this reason especially, forasmuch as they may not always have other helps near unto them. This caution here of the apostle was not a word of negligence, but rather of prudent forecast for them. He had done his part already with them, and now does but provoke them to make good use of what they heard from him and to put those his doctrines into practice. I might here also further seasonably observe, that God will make use of ourselves in our passage to heaven. The second is the argument or matter which it is conversant about, which is laid down two manner of ways:--First, in the negative, “That ye love not,” etc.; and secondly, in the affirmative, “But that we receive a full reward.” We begin with the first, the negative, “That ye love not,” etc. Some copies read, “That we love not,” etc. We may understand it of either. First, “That ye love not,” etc. People have cause to look to it that they do not frustrate the labours of the ministers by losing those doctrines and instructions which are tendered unto them. First, that we may not lose things out of our memory. Secondly, meditation, that is also a good conduce merit hereunto. Thirdly, conference and holy communion. This does imprint them more (Deuteronomy 6:7). Lastly, practice and conscientious improvement. There is no such way for us to remember any doctrine as to draw it forth into exercise, which is the truest memory of all. That is the first particular in which we are to take heed of losing, viz., in regard of memory. The second is in regard of judgment. Then we are said to lose any doctrine when we alter our opinion of it, and so let it go from us. Thirdly, in regard of affection. Take heed ye lose not herein neither. Now therefore let us be careful to put this caution in practise; losses are for the most part unacceptable. We see in matters of the world how men do not love to lose anything; if they do, it is very grievous to them. And how much more does it then concern them to avoid it, and shun it all they can in such things as these are, which are of such weighty importance. Like some young scholars that lose more in a breaking up than they get in many weeks’ schooling and learning besides. I would not it should be so with you; I warn you of it. There are divers ways of losing in other things, as well as this, which accordingly are now to be avoided by you. First, by fraud and circumvention. Secondly, there is loss also by force and open violence. Thirdly, by mere carelessness and neglect. There is many a jewel which is lost thus for want of due and proportionable care in him that has it. But then further, take it in reference to their own works, “that ye lose not the things which ye have wrought.” The apostle, as he would not have them to frustrate his labours towards them, so neither their own labours to themselves. And so it is an exhortation to constancy. First, they lose their labour, and there is a great matter in that. Secondly, they lose that expediteness and facility of doing good, or of resisting evil. Thirdly, take it as to the reward; they are losers of what they have wrought as to this likewise. If a man will watch his house, how much more should he watch his soul? Now further, secondly, take it in the first as it is here in our own textual translation, “That we lose not what we have wrought.” First, I say, the heedlessness of people frustrates the labours of their ministers; it makes them lose the things which they have wrought. Now secondly, for what also is expressed, that ministers are justly very tender of the frustrating of their labours. First, the Person they work from, and that is God Himself. The miscarriages of the ministry redound to the dishonour of God. Secondly, the persons they work for, and that is the church and people of God (Ephesians 4:12). “They watch for your souls” (Hebrews 13:17). They would not lose their work in reference to those they work for. Thirdly, for the work itself, and that in sundry respects. First, the labour of it; it is a painful work, and therefore is it so often in Scripture set forth by such an expression. The more pains that any man takes the less willing is he to lose it. Secondly, the dignity of it; there is somewhat also in that. Men may take pains in a thing of nought. To lose such a work as this is, the work of the ministry, this is no ordinary business, nor so to be accounted. Thirdly, add to this the extent of it, and that which goes along with it, for if we lose our work there is somewhat more lost besides that, as is implied afterwards; and that is of yourselves, “it is unprofitable for you” (Hebrews 13:17). And the rather upon this added still to it, that it is irrecoverable, for so it is. If the work of the ministry take not there is nothing hereafter to be expected. The second is the affirmative, “But that ye, or we, receive a full reward.” Here is another piece of a motive why believers should “look to themselves,” not only that they might not lose, but that moreover they might gain and their teachers gain with them. We will take notice of both. First, take it as to themselves, “that ye may receive a full reward.” It is true indeed we have other things to move us, even the excellency which is in goodness itself, and that example which we have of it in God and regard to Him, that requires it of us. But yet moreover we may take in this with it, that recompense which it brings in with it in a better world. Secondly, observe this, that perseverance in goodness hath its reward belonging to it (Galatians 6:9). There is no man serves God for nought who is a free and bountiful pay-master. When we hear of reward we may not dream of merit. But, thirdly, here is the word of amplification, a full reward. First, take it denominatively as a description of heaven and the condition of glory to come, it is a full reward--it is that which will make sufficient recompense. First, a fulness of sufficiency. There is nothing which is in any way desirable but it is to be found in this reward. Take the best things of this life and they have an emptiness; they are not sufficient, there is a great deal wanting in them. Secondly, a fulness of expectation. Whatever can be looked for shall be enjoyed. Thirdly, a fulness of compensation. Here is in this reward that which makes amends for all which has been undergone in reference to it. The wages is not here short of the work, but infinitely transcendent. This shows the fondness and vanity of those therefore which will deprive themselves of it; seeing it is a full reward, who would then not be partaker of it, and especially lose it for the want of a little care and heedfulness about it? Secondly, it is called so emphatically, as implying that there is a reward which is not full belonging to those which are inconstant, and declining in religion. Now, further, secondly, as they refer to the apostles and other ministers, “that we may receive a full reward.” This reward was not temporal, and from them which he did not so much look at; but from God, a reward in heaven. The apostle did hereby imply that these Christians, if they were careless, would be apt to deprive him of this. What is that? namely, of joy and rejoicing. Ministers, when people miscarry under their hands, they will miss of this, though not of their glory. And this the apostle signifies there in that place (Hebrews 13:17). That we may do with joy and not with grief. (T. Horton, D. D.)

Self-preservation

1. Look to yourselves, that ye lose not those gracious principles which seemed to be planted in your hearts by the Holy Ghost (Hebrews 2:1; 1 Corinthians 15:1; 2 Corinthians 6:1).

2. Look to yourselves, that ye lose not those vivid and vigorous impressions of Divine truth, which marked the early part of your Christian career.

3. Look to yourselves, that ye lose not the spirit of secret prayer, and proper seasons for attending to it. The lifeless performance of this duty is generally the forerunner of open sin or absolute apostasy (Jude 1:20).

4. Look to yourselves, that ye lose not your taste for domestic duties, and your relish for the public ordinances of the gospel.

5. Look to yourselves that ye lose not the power and practical influence of the gospel upon your hearts and lives.

6. Look to your selves that ye lose not a good conscience, the favour of God, the affections of His people, the blessings of the gospel, and the eternal salvation of your souls. (The Christian Herald.)

Looking after one’s own interest

This is a glorious subject! Looking after our own interest; looking after Number One! It is a motto most men believe in. Never mind about anybody else, at any rate till your own turn is served. “Men will praise thee when thou doest well to thyself.” What will God do? Lot was a man who believed in looking after himself. His uncle Abraham and himself were large farmers, their herds pasturing together. The grass and water supply was scarcely sufficient for all, and as a result there were frequent quarrels between their herdmen. What was the result of Lot’s self-care? It left him poor indeed; his property was burnt in Sodom; his wife became a pillar of salt upon the plain! Gehazi was another man who believed in looking after his own interest. A lie is soon framed, carried out; Gehazi is enriched, and his spoil safely under lock and key. What then? Judas also firmly believed in looking after Number One. The rich farmer held the same doctrine about self-care. They were his grounds that brought forth so plentifully. Dives quite believed in taking every care of himself. Listen to what Jesus Christ will one day say to men who have done nothing but study their own interest--“I was hungry, ye gave Me no meat,” etc. Remember Jesus Christ, our great Example, came not to study His own interest, but to minister, and to give His life a ransom for many.

1. Christian men, look to your selves. See that ye walk worthy of your high vocation, as becometh sons of God; that ye let your light shine before men; that ye obey Jesus Christ’s commandments.

2. Unconverted men, look to yourselves. You have a priceless treasure; your soul. “What shall it profit a man if he shall gain the whole world, and lose his own soul?“ Your body and its interests, what you call Number One, is really Number Two: the soul is most important. It may be, you have insured your house, and your life, against fire, accident, or death. What have you done for your soul? Look to yourselves.

(1) You have tremendous responsibilities. God has given His Son to die for you. Look to yourselves.

(2) You are running terrible risk out of Christ. Life is uncertain; with it ends the day of grace. Look to yourselves.

(3) Don’t expect that some day some extraordinary influence will be brought to bear upon you, and that you will be suddenly anxious for salvation. (G. B. Foster.)

Concerning spiritual property

Persecution had to a large extent ceased at the time when this Epistle was written, but a far more dangerous form was assumed, viz., the preaching of false doctrines. The difference is that between open violence and stealth. The banditti storm the dwelling, and if the tenant is able to show any resistance he is at liberty to do so; but the thief creeps in silently into the house, and while the inmates sleep peaceably he steals all their valuables.

I. Protect the good which is in you, “That ye lose not the things which we wrought.” The Churches--we seem much more anxious to make converts than to retain them. 1, Remember the services of others. In the mansion you will see some old pictures of no great artistic value, and others of value but not of a modern style. You say, “These are old, valuable heirlooms of the family.” Sacred memories cluster around them. They speak of old times. These old pictures look at you from their elevated stations on the wall and say, “See that ye lose none of the inheritance which your noble ancestors have gained for you.” The “elect lady” alone knew the significance of the words “which we have wrought.” Did he not use all the persuasion of his soul to lead her and her children to the truth?

2. Exercise, watchfulness, and prayer. Even the valuable old pictures will decay unless they are protected from the ravages of time. Hold the fort of truth, and defend the citadel of faith. Remember that there are enemies ready to despoil you of your precious experience.

3. Guard the entrances. There is danger within as well as without.

II. Expect the reward which is before you. There is a present reward in any Christian act. Full reward hereafter. (T. Davies, M. A.)

That we lose not those things which we have wrought.

The wrought work of the Divine Spirit within the soul

I. The wrought work of our spiritual state.

(1) The wrought work of God. That we are what we are is due to the working of the Eternal Father in all His providential ruling, and of the Divine Son in His special redemptive work in this world: but more particularly to the working of the Holy Spirit in His direct and immediate action on the heart. If there be lines of beauty, tracings of truth on the tablet of our soul, it is because we bear within the imprint of His gentle but mighty hand.

(2) The wrought work of the Christian minister. Probably John wrote, “The things which we have wrought.” So far as the truth which is held in their minds, and the convictions which stir their conscience, and the principles which rule their life, are due to the fidelity of the minister of Christ, to that extent their spiritual state is the wrought work of the Christian teacher.

(5) The wrought work of the soul itself. Paul speaks (Galatians 6:3) of a man’s character as being his “own work.” We have thought seriously, felt deeply, prayed earnestly, resolved strenuously, chosen deliberately, wrestled manfully, persisted patiently. Our spiritual condition is the outcome of much expenditure of our own vital energy.

II. Its possible effacement. Can these lines of heavenly beauty and Divine truth, traced by the finger of God, be so crossed and counter-marked as to present nothing but a mass of senseless hieroglyphs? To this question we give

(l) The answer of a very sensible philosophy. In theory it certainly may be so. The waters wear the stones--not only the lashings of the mighty and furious waves of the Atlantic flinging themselves on the rock, but the nearly noiseless drip of a single drop falling on the slab of stone below. And surely the powerful forces of evil companionship, of frivolous or sceptical literature, of unwise self-indulgence, of excessive pleasure-seeking, acting daily, hourly, on the sensitive responsive spirit, will wear the soul and disfigure it.

(2) The answer of a too common experience; in fact it often is so.

III. Our practical wisdom in regard to it. We had better

(1) own to ourselves how disastrous would be the entire loss of it. What other loss will compare with this?

(2) Count the cost of a partial loss of it. If we do not heed there will be those who will fail to attain a “full reward.” These may be the ministers who will miss something of the blessedness that would be theirs if their converts were presented complete in Him; or they may be our own spirits, for there will be those who will rule over a few cities that might have ruled over many, who will be saved as by fire instead of having the “abundant entrance.”

(3) Take the most vigorous measures against spiritual loss. (W. Clarkson, B. A.)