2 Corinthians 5:14 For the love of Christ constrains us; because we thus judge, that if one died for all, then were all dead:… I. THE LOVE OF CHRIST TO BE THE EFFECTUAL SOURCE OF CHRISTIAN OBEDIENCE. Let us contrast this motive to moral virtue, with many others by which the majority of mankind are influenced. 1. Perhaps the most general inducement to religious and moral duty is habit. Religion is found to have a kindly influence upon human society. There is therefore in the world habit of religion. The son follows the steps of the father. The first, for instance, goes to church, because the latter has set him the example. He sometimes offers up a prayer, because the practice commenced in infancy. There is little of serious reflection in his conduct. He falls easily into the track or mould of custom. It induces a religion of form rather than of influence, a religion of the body rather than of the soul. 2. Scarcely superior to this principle is the desire of reputation. A certain kind of religion is favourable to reputation. To pass through life with honour is certainly the supreme object with many. Now this principle is not merely defective but hostile to religion. Its very aim is the gratification of self-esteem. It tends to exalt man, not God. It forgets the very first feeling of all religion, "God be merciful to me a sinner." 3. Let us examine the next motive to religion, the fear of punishment. There is a natural alarm respecting eternity in the human mind. But this fear of the future is a very inadequate motive to religion. Suppose it to exist to a high degree, and it degenerates into views entirely subversive of all the gracious invitations of the gospel. Suppose it to be weak and momentary, and it can effect little that is medicinal to the heart. In melancholy moments, in hours of sickness, it will produce remorse and misery, but with the departure of these moments, it will lose all its influence. 4. Similar to this principle as to its efficiency is the mere and indistinct desire for future happiness. It will cease to influence whenever self-interest or appetite shall solicit in any violent degree. The pleasure of the life that is, will ever be far more attractive than the dim visions of a joy yet to be. 5. It remains to refer to one other motive to religion, a partial reverence for the Creator. Let experience testify its feebleness and inconsistency as a principle of moral action. How frequently do the same lips which appeared to adore the name of God in the public sanctuary, wantonly desecrate it in private life! 6. Let us now contrast with these low and inadequate motives to religion, the motive contained in the text. "For the love of Christ constraineth us," etc. Is filial affection; is gratitude to a generous benefactor; is the tenderness of fondest friendship; are all these motives powerful to constrain to duty, and to urge to service? See all these motives more than united here! II. THE ACTUAL EXTENT TO WHICH THE PERCEPTION OF THE LOVE OF CHRIST TO THE SOUL WILL OPERATE. The devotion which arises from every other principle is occasional and limited. It is insufficient to bring us through temptation, to animate the affections and sympathies of our nature. It is insufficient to produce any cordial and active disposition to piety. Such a devotion is not, in fact, of Divine origin; it is not the effect of Divine grace in the heart. It is rather the formal and stinted calculation of a worldly policy. On the contrary, love to Christ is the result of a holy and Divine influence upon the soul. Like the beams of day, it pervades, and warms, and fructifies every inner region, every nobler faculty of the mind. It excites to a religious practice, unlimited and progressive. It renovates the whole character. (G. T. Noel, M. A.) Parallel Verses KJV: For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: |
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