1 Corinzi 2:8

DISCORSO: 1938
IGNORANZA DEL VANGELO, FATALE

1 Corinzi 2:8 . Se l'avessero saputo, non avrebbero crocifisso il Signore della Gloria .

Si è supposto che vi sia una tale eccellenza trascendente nella virtù, che se fosse incarnata sulla terra, sarebbe universalmente venerata e onorata. Ma la virtù è stata incarnata nella persona dell'unico caro Figlio di Dio; e tuttavia, invece di ricevere dall'uomo tutto l'omaggio che ci si poteva aspettare, è stato trattato con ogni possibile indegnità, fino all'estinzione della persona in cui è stato trovato.

Ma supponendo che tutti gli uomini lo onorerebbero, è dato per scontato che tutti possano apprezzarne l'eccellenza: mentre gli uomini, con occhi itterici, vedono ogni cosa con una tinta sfavorevole su di essa; e, di conseguenza, sbagliano enormemente nel loro giudizio riguardo ad esso. Attraverso questo pregiudizio infelice, gli uomini “mettono il male per il bene e il bene per il male; tenebre per luce e luce per tenebre; amaro per dolce e dolce per amaro.

Non c'è da stupirsi, quindi, se la loro avversione per ciò che è veramente eccellente aumenta in proporzione alle sue qualità eccelse, e la loro opposizione ad esso corrisponde al loro giudizio. Abbiamo l'autorità di un apostolo per dire che questa era la vera causa degli oltraggi offerti al nostro Dio incarnato. Se gli uomini fossero stati in grado di formarsi una stima corretta del suo carattere, non avrebbero potuto trattarli come hanno fatto: se avessero compreso appieno la missione d'amore a cui è venuto e gli scopi di grazia che era destinato a compiere, avrebbero potuto non avrebbero alzato le mani contro di lui: sarebbe stato impossibile per le persone che comprendevano il grande mistero che è venuto a consumare, così agire: no; “se l'avessero saputo, non avrebbero crocifisso il Signore della Gloria”.
Parlando dell'ignoranza dell'umanità, e specialmente della sua ignoranza della vera religione, mi sforzerò di mostrare,

I. La sua ampia prevalenza—

Prevalse in misura terribile nell'età apostolica -
[Rispettando la via che Dio aveva escogitato per la salvezza di un mondo in rovina, i filosofi più saggi non avevano la minima idea. Né i governatori del popolo ebraico avevano alcuna concezione giusta rispetto ad essa. Sebbene avessero la Scrittura nelle loro mani, e il grande mistero della pietà fosse adombrato in tutti i loro sacrifici, tuttavia non potevano comprendere i propositi di Dio che erano stati loro rivelati.

Avevano la legge morale, ma non ne conoscevano la spiritualità e la portata: avevano la legge cerimoniale, ma non ne conoscevano il significato tipico: avevano le profezie, ma non sapevano in che modo si sarebbero compiute. Videro un Messia promesso, ma si sbagliarono del tutto sulla natura del regno che doveva stabilire nel mondo.]
Prevale anche, quasi nella stessa misura, in questo momento
: [“I principi di questo mondo”, sebbene nato nelle terre cristiane si sa, per lo più, poco del cristianesimo: anzi di più; gli stessi governanti della Chiesa stessa sono lontani dall'avere quella visione dei misteri nascosti della nostra religione che le loro informazioni generali potrebbero dare una ragione per supporre.

Per quanto la conoscenza delle lingue in cui furono scritte le Scritture, la capacità critica nell'interpretarle e una profonda conoscenza della storia ecclesiastica qualificheranno gli uomini al sacro ufficio, non vi può essere motivo di lamentela: ma, se indaghiamo nella conoscenza degli uomini della “sapienza nascosta di Dio nel grande mistero” della redenzione, è deplorevole pensare a quanti pochi ne manifestano la conoscenza; una tale conoscenza, voglio dire, che ha un'efficacia trasformatrice sulle loro anime.

Vediamo un po' i sentimenti che sono generati dalla conoscenza di questo mistero in cielo: vediamo anche gli effetti prodotti da esso sugli Apostoli e sui martiri sulla terra: ma dove vediamo questi sentimenti eccitati, e questi effetti prodotti, in misura considerevole, tra noi "principi di questo mondo"? Intendo non parlare in modo irrispettoso di nessuno, o giudicare in modo non caritatevole di alcuno: ma chiedo semplicemente se, nelle pubbliche amministrazioni degli uomini, o nei loro indirizzi stampati, o nelle loro conversazioni reciproche, ci sia una tale preponderanza data a questo grande mistero come ci si potrebbe aspettare, o come sarebbe infallibilmente dato, se la sua eccellenza e importanza fosse debitamente apprezzata? Delle transazioni segrete degli uomini e dei rapporti che possono aver luogo tra Dio e le loro anime, presumo di non parlare.

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: Atti degli Apostoli 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: Atti degli Apostoli 3:17; Atti degli Apostoli 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 Timoteo 1:13; 1 Timoteo 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: Isaia 27:11.].” And again, “My people are destroyed for lack of knowledge [Note: Osea 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: Ebrei 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 Pietro 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 Tessalonicesi 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 Giovanni 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.]