1 Corinthians 2:8

DISCOURSE: 1938
IGNORANCE OF THE GOSPEL, FATAL

1 Corinthians 2:8. Had they known if, they would not have crucified the Lord of Glory.

IT has been supposed, that there is such a transcendent excellence in virtue, that if it were embodied upon earth, it would be universally revered and honoured. But virtue has been embodied in the person of God’s only dear Son; and yet, instead of receiving from man all the homage which might have been expected, it has been treated with all possible indignity, even to the extinction of the person in whom it was found. But in the assumption that all men would honour it, it is taken for granted that all would be able to appreciate its excellence: whereas men, with jaundiced eyes, see every thing with an unfavourable tint upon it; and, consequently err exceedingly in their judgment respecting it. Through this unhappy bias, men “put evil for good, and good for evil; darkness for light, and light for darkness; bitter for sweet, and sweet for bitter.” No wonder, therefore, if their aversion to what is really excellent rises in proportion to its exalted qualities, and their opposition to it be found to correspond with their judgment. We have the authority of an Apostle for saying that this was the real cause of the indignities offered to our incarnate God. Had men been able to form a correct estimate of his character, they could not have treated them as they did: had they fully understood the errand of love on which he came, and the purposes of grace which he was destined to accomplish, they could not have raised their hands against him: it would have been impossible for persons comprehending the great mystery which he came to consummate, so to act: no; “if they had known it, they would not have crucified the Lord of Glory.”
In speaking of the ignorance of mankind, and especially their ignorance of true religion, I will endeavour to shew,

I. Its extensive prevalence—

It prevailed to an awful degree in the apostolic age—
[Respecting the way which God had devised for the salvation of a ruined world, the wisest philosophers had not the slightest notion. Nor had the governors of the Jewish people any just conceptions respecting it. Though they had the Scripture in their hands, and the great mystery of godliness was shadowed forth in all their sacrifices, yet could they not comprehend the purposes of God which were revealed to them. They had the moral law, but knew not its spirituality and extent: they had the ceremonial law, but knew not its typical import: they had the prophecies, but knew not in what way they were to be accomplished. They saw a Messiah promised, but they altogether mistook the nature of the kingdom which he was to establish in the world.]
It prevails also, nearly to the same extent, at this time—
[“The princes of this world,” though born in Christian lands, know, for the most part, but little of Christianity: nay more; the very rulers of the Church itself are far from having that insight into the hidden mysteries of our religion which their general information might give one reason to suppose. As far as a knowledge of the languages in which the Scriptures were written, and a critical skill in interpreting them, and an extensive acquaintance with ecclesiastical history, will qualify men for the sacred office, there may be no cause for complaint: but, if we inquire into men’s knowledge of the “hidden wisdom of God in the great mystery” of redemption, it is lamentable to think how few there are who manifest an acquaintance with it; such an acquaintance, I mean, as has a transforming efficacy on their souls. We see somewhat of the feelings which are generated by a knowledge of this mystery in heaven: we behold, also, the effects produced by it upon the Apostles and martyrs upon earth: but where do we see these feelings excited, and these effects produced, in any considerable degree, in “the princes of this world” amongst ourselves? I mean not to speak disrespectfully of any, or to judge uncharitably of any: but I simply ask, whether, in the public ministrations of men, or in their printed addresses, or in their conversation with each other, there be such a preponderance given to this great mystery as might be expected, or such as would infallibly be given, if its excellence and importance were duly appreciated? Of the secret transactions of men, and the intercourse which may take place between God and their souls, I presume not to speak. I speak only of what is manifested in open act: and of men’s knowledge of this mystery, as tried by that standard, I am constrained to say, it is very partial and confined. Nor need I bring any other proof of my assertion than this, that, wherever this mystery is fully opened, and the different parts of it are inculcated with the energy which its importance demands, the doctrine draws attention as a novelty; and excites odium, as differing from the common standard of the established ministrations. But could this be, if the mystery of the Gospel were so generally known, and its truths so faithfully promulgated, as some would assert? A taper would attract no notice by day; but it is seen at a great distance at night, by reason of the surrounding darkness: and, for the same reason, even a very slender exhibition of the Gospel, which would have passed unnoticed in the apostolic age, now calls forth adoring gratitude on the part of some, and provokes inveterate hostility on the part of others;—a sure proof, that such exhibitions are not so common amongst us as they ought to be.]
To shew how great an evil this ignorance of the Gospel is, I will proceed to mark,

II.

Its injurious tendency—

In the Jews, it led to nothing less than the crucifixion of the Lord of Glory—
[Both Jews and Gentiles concurred in this act. They did not merely refuse to become the disciples of Jesus, but reviled him, and treated him with all imaginable indignities, and at last put him to death, even the accursed death of the cross. And to what but ignorance can we refer it? Can we conceive, that if they had really known Jesus to be “the Lord of Glory,” they would have dared to treat him thus? Methinks, if love to him for his condescension and grace had not restrained them, a fear of his displeasure must have disarmed their malice. It would have been impossible for them to proceed to such extremities, if they had had any just conception of his person and character, his work and office.]
In a similar way it operates on us also—
[It is obvious that men of all ranks and orders live in a neglect of Christ and his salvation, and seek their happiness rather in the things of time and sense — — — But could it be so, if they really knew what a glorious Saviour he is? Could they think so little of all the wonders of his love, if they had any just comprehension of them in their minds? By our treatment of him, we do, in fact, “crucify him afresh, and put him to an open shame.” I ask, Could we do this, if we knew him to be indeed “the Lord of glory,” who had divested himself of all his glory for us, and become a man for us, and died upon the cross for us, and to be carrying on his work in heaven for us, and coming again to make us partakers of his glory for evermore? Bad as human nature is, it could not withstand such a miracle of love as this: it must lay down its weapons of rebellion at the sight of this: at the sight of this it would feel “a constraining influence to live to Him” who has so “loved us and given himself for us.” From our first inquiry, “Who art thou, Lord?” another would instantly succeed, “Lord, what wilt thou have me to do [Note: Acts 9:5.]?” and a life of entire devotedness to his service must of necessity ensue.]

Can we wonder then at,

III.

Its fatal issue—

It was, to the Jews who continued impenitent, of the most fatal consequence—
[Doubtless their ignorance did in some respects extenuate, but it could by no means excuse, their guilt. The Apostle apologizes for them; saying, “I wot that through ignorance ye did it, as did also your rulers:” but yet he adds, “Repent, and be converted, that your sins may be blotted out [Note: Acts 3:17; Acts 3:19.];” evidently importing, that without repentance, and thorough conversion to God, they must eternally perish. And St. Paul, whilst he speaks of having “obtained mercy, because he did it ignorantly in unbelief,” still calls himself “a blasphemer, and injurious, and a persecutor,” and “the very chief of sinners,” yea, as the greatest miracle of mercy, a monument of mercy to the whole world [Note: 1 Timothy 1:13; 1 Timothy 1:15.]. In the Old Testament, God had declared by the prophets that he would not regard ignorance as any excuse for their iniquities: “They are a people of no understanding: therefore He that made them will not have mercy on them, and He that formed them will shew them no favour [Note: Isaiah 27:11.].” And again, “My people are destroyed for lack of knowledge [Note: Hosea 4:6.].” And under the New Testament, it is even made a matter of appeal to us: “How shall we escape, if we neglect so great salvation [Note: Hebrews 2:3.]?” And again, “If judgment begin at the house of God, what shall the end be of them that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and the sinner appear [Note: 1 Peter 4:17.]?” Verily no candid person can doubt what the event was to the unbelieving Jews.]

And will it not have the same issue with respect to us?
[The greater our advantages are above the Jews, the greater is our guilt in neglecting to improve them. It is generally imagined, indeed, that those who commit no sin to lower them in the estimation of their fellow-creatures, are happy when they die: and to intimate a doubt of this would be deemed very uncharitable. But “none, except they be converted, can ever enter into the kingdom of heaven.” True indeed it is, that men ignorant of the Gospel, and of the wonders of love and mercy contained in it, are confident, in their own minds, that they have nothing to fear: and hence they continue in “the broad road that leadeth to destruction,” without ever thinking of their impending fate, till they drop into perdition. A fact which a pious writer records, as seen by himself, will well illustrate this. A flock of sheep being frightened on a bridge at the time of a high flood, one of them leaped over the side: all, one after another, followed its example, each supposing that those which had preceded him were safe and happy: but all, to their cost, found out their error when it was too late: for all were immersed in the flood, and perished in the waters. This gives us an exact picture of what is passing all around us. And it is abundantly confirmed in Holy Writ. In the parable of the Rich Man and Lazarus, the rich man, who had no flagrant sin laid to his charge, supposed himself sure of happiness in death; just as his five surviving brethren did, whilst walking in his steps: but from the depths of hell we hear him crying for a drop of water, to cool his tongue; and entreating, that a messenger might be sent from heaven to warn his brethren of their danger: and, as this request could not be complied with, we have reason to suppose that they also, however confident of their safety, became partakers of his awful doom. And would not many, who are gone before, be glad to send such messengers to us? Yes, I doubt not but that thousands and millions of them would be coming from heaven, if they were allowed to perform that friendly office for our self-deceiving race: for, whatever we may think to the contrary, that very Jesus, whom we slight, will ere long “be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power [Note: 2 Thessalonians 1:7.].”]

To improve this subject, I would entreat you to consider,
1.

What use you should make of your present opportunities—

[You have “the Lord of glory” set before you, and all the mysteries of redeeming love unfolded to you. Yes, I can appeal to God, that “I have not shunned to declare unto you all the counsel of God.” I pray you, then, continue not ignorant of this great mystery; for it is “the wisdom of God, and the power of God” to salvation to all those who receive it. I need not say, in this place [Note: The University of Cambridge.], how eagerly knowledge is sought, in the hopes of promoting men’s future advancement in life: and shall that knowledge be neglected which has so intimate a connexion with your happiness through eternity? I mean not to detract from the importance of human sciences: but I must say, that, when weighed against the knowledge of this mystery, all earthly knowledge is but as the dust upon the balance: for St. Paul, whose judgment in that particular we cannot doubt, “counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord.” Though you possess ever so small a portion of the one, you may be happy: but without the other you can never be happy, in time or in eternity. I must say, then, to every one amongst you, Seek the knowledge of this mystery: seek to comprehend the height and depth, and length and breadth of the love of Christ contained in it. So shall it be progressively opened to your view, and your souls “be filled with all the fulness of God.”]

2. What zeal you should manifest for the glory of your Lord—

[Did those who knew him not, crucify him? and shall not those who know him, honour and exalt his name? Should you forbear to do so, “the very stones would cry out against you.” Let an ungodly world complain of you: let them call your zeal enthusiasm, and your love hypocrisy; but be not ye deterred from duty by all the clamour that can be raised against you. You well know what efforts Pilate made to save Jesus from the fury of his persecutors: yet did his entreaties only increase their thirst for his blood. Learn ye of them, and shew the same pertinacity in his righteous cause; yea, rather, Jet your knowledge operate more forcibly than their ignorant animosity: and as they accounted nothing too much to inflict upon him, account ye nothing too great to do or suffer for the honour of his name.]

3. How well you may be reconciled to sufferings for his sake—

[He has ordained, that all his followers shall have a cross to bear. But shall you account it hard when it is laid upon you? Was he, the Lord of Glory, crucified for you; and will you not bear a cross for him? It is not without reason that he bids you, under such circumstances, to “rejoice and leap for joy:” for “you are partakers of his sufferings,” and rendered conformable to him; and your reward in heaven is proportionably augmented by it. Be not, then, either afraid or ashamed of the cross for his sake; but glory in it, and bear it after him with joy; and “rejoice that you are counted worthy to bear it for his sake.” You may suppose that you may disarm the malice of the world by the blamelessness of your conduct. But the more you resemble Christ in your conduct, the more will you he called to suffer for his sake. Open as his character and dispositions were, men knew him not. Nor do they know you [Note: 1 John 3:1.]. Your conduct is as incomprehensible to the ungodly world as Christ’s was. They cannot conceive why you should separate so entirely from their ways, or give yourselves up so entirely to God. If they knew all your views, motives, principles, and habits, they would not so despise you. But, as all that our blessed Lord said or did was perverted, and made an occasion of evil, so must you expect “all manner of evil to be spoken against you falsely for his sake.” But let it not grieve you to be so treated: for “the servant cannot expect to be above his Lord.” Be contented to “suffer with him” here; and be assured that you shall “reign with him” in glory for ever and ever.]