2 Coríntios 5:14-15

DISCOURSE: 2020
THE CONSTRAINING POWER OF CHRIST’S LOVE

2 Coríntios 5:14. The love of Christ conslraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

ST. PAUL was more abundant both in labours and in sufferings than any other of the Apostles: but his zeal was by many considered as no better than madness. To the lukewarm, as well as to those who were altogether careless, he appeared to be transported far beyond the bounds of reason and propriety; and they therefore did not hesitate to say that “he was beside himself.” But whilst he was thus condemned as a wild enthusiast, he cultivated in reality the strictest sobriety; as is evident throughout his whole history, and in all his epistles. But, “it was with him a small matter to be judged of man’s judgment:” he cared not what opinion his adversaries formed of him, whilst he had the consciousness that he was actuated by zeal for God, and by love to man. Nevertheless he was not backward to declare whence his zeal arose; nor was he afraid to let his enemies themselves judge whether it was rational or not. He tells them, that, “if he was beside himself, it was to God,” that he might be glorified; or, “if he was sober, it was for their cause,” that they might be benefited: but that, whatever judgment might be passed upon him, the love of Christ constrained him, and under the influence of that he thought it right to live entirely to his God.
In vindication of the Apostle, and for the regulating of our own minds, we shall inquire,

I. What it was which stimulated him to such unparalleled exertions—

It was “the love of Christ which constrained him.” By this I understand, not his love to Christ, but Christ’s love to him; which is here mentioned in its two great leading features;

1. His dying for us—

[Wonderful indeed was this love! that when he was incapable of any increase of honour or happiness himself, he left the bosom of his Father, and took our nature upon him with all its sinless infirmities, on purpose that he might expiate our guilt by his own blood, and work out a righteousness for our acceptance before God — — — That he should do this so readily, undertaking every thing as soon as it was proposed to him by the Father [Note: Salmos 40:6.], and adhering to his engagement till it was perfectly fulfilled, not dissuaded by any [Note: Mateus 16:23.], nor deterred by the dreadful prospect of all his sufferings [Note: Lucas 12:50.], but drinking to the very dregs the bitter cup, and completing every thing till he could say “It is finished:” well may it be said, “What manner of love was this!”]

2. His employing for us the life that was restored to him at his resurrection—

[As “he died for our offences, so he rose again for our justification.” He is as much occupied about the work of our salvation now, as he was when living on earth, or dying on the cross: “He ever liveth to make intercession for us.” Every thing is put into his hands, in order that he may manage it for our good. All the works of Providence are directed and overruled by him for the furtherance of our welfare: and he, as the living Head of his people, imparts to them such measures of grace as he sees needful for them. In a word, he lives in them as in his temple, and carries on the whole work of grace in them, and never suffers so much as “one of them to perish” — — — Can we wonder that such love as this constrained the Apostle, and carried him forward, like a resistless torrent, in the service of his God? — — —]
The Apostle, in further vindication of himself, proceeds to state,

II.

Why he suffered it to have such an ascendant over him—

He acted not from feeling only, though doubtless the flame of love that was thus kindled in his soul burned with inextinguishable ardour [Note: Cântico dos Cânticos 8:7.]; but from judgment also: “he judged,”

1. That our obligations to the Lord Jesus Christ are infinite—

[It is plain, that “if one died for all, then were all dead.” And was this our state? Were we dead in trespasses and sins, and under a sentence of eternal condemnation? O! what do we owe to that Saviour who emptied himself of all his glory for us, “who died for us when enemies,” and actually became a curse for us, bearing in his own person all that was due to the iniquities of a guilty world! The apostate angels had no such mercy shewn to them: they fell, and had none to help them; and are therefore “reserved in chains of darkness unto the judgment of the great day.” And had not the Lord Jesus Christ died for us, we had been dead still, and should have been to all eternity companions with the fallen angels in misery, as we have been in transgression. Moreover, his life is as necessary for us as his death: for if he did not keep us every moment, even as the apple of his eye, no one of us could endure unto the end: the great adversary of mankind, who tempted our first parents to sin, would beguile and ruin us for ever, if Jesus did not carry us in his bosom, and give us grace sufficient for our returning necessities.

Judge then whether this be not a reason for loving him, and for devoting ourselves unreservedly to his service? Can too much be done for him, who has done, and is doing, so much for us? Or should we think much of any sufferings that we may be called to endure for him? Should we not even rejoice if we are counted worthy to suffer for him, and welcome even death itself, if only “his name may be magnified?” If to entertain such sentiments, and to pursue such conduct, be madness, I would to God that we all were as obnoxious to the charge as Paul himself! But let the world say or think as they will, such a devotedness to God is “a reasonable service [Note: Romanos 12:1.].”]

2. That the very end for which the Lord Jesus Christ has conferred those obligations upon us, is, that he may bind us to himself in a state of holy obedience—

[It is not to rescue us from death and hell only, that Jesus has died for us, but to deliver us also from sin and Satan, and to bring us back to the state from which we are fallen. Were we created holy and happy, even like the angels themselves? to that state would the Lord Jesus elevate us again, that both in this world and to all eternity we may delight ourselves in God. This is declared to be the express purpose of his death [Note: Tito 2:14.].” Did he then “die to redeem us from all iniquity,” and shall we still live in sin of any kind? Did he die to purify unto himself a peculiar people zealous of good works; and shall we not labour to attain this blessed character? Shall there be any bounds to our zeal; or shall we restrain it because a blind and ungodly world agree to call it madness? What if Mary was censured by the proud Pharisee for her over-righteous zeal; did Christ condemn it? Did he not even compel the Pharisee unwittingly to condemn himself [Note: Lucas 7:37.]? We mean not by this to justify any departure from real sobriety of mind; for religion is a sober thing, being not like the transient glare of a meteor, but like the steady course of the sun: but this we would do; we would dissuade all from living in any measure to themselves, and bring them to live wholly and entirely to their God; and, if the world deride this as enthusiasm, and prescribe to us a lower standard of duty, we would say with Peter, “Whether it be right to hearken unto you more than unto God, judge ye;” for we cannot but consult his will, and approve ourselves to him [Note: Atos 4:19.]

Application—
1.

Let us all seek an interest in Christ—

[Has he died for us; and shall we die too? God forbid. It is a blessed truth, that he has “died for all,” and “given himself a ransom for all,” and “tasted death for every man,” and made himself “a propitiation for the sins of the whole world.” How awful then the thought that any should “perish, for whom Christ died!” What a bitter reflection will it be to such persons in the eternal world, that Christ died for them, and yet they would not seek for salvation from him! O that this may not be our unhappy state! Let us look to him, and believe in him, and live by faith upon him now, that we may live with him for evermore.]

2. Let us meditate much upon his love—

[Were we but duly sensible of his love to us, we could not refrain from loving and serving him. O think what a subject for contemplation this is! It has been the one theme of praise and adoration in heaven for thousands of years, and will be to all eternity; and shall we not delight in the contemplation of it? It has “a height and depth, and length and breadth, that is utterly unsearchable.” Beloved brethren, meditate upon it, till the fire kindle in your hearts, and you be constrained to “glorify him with your bodies and your spirits which are his.”]

3. Let us endeavour to answer the true end of all his love—

[You have heard what this was, even “that you should not henceforth live unto yourselves, but unto him.” Now, then, set about the blessed work. Let the pleasures, the riches, the honours of the world be to you as the dirt under your feet: “be crucified to the world, and let the world be crucified unto you.” And begin to walk as Christ walked, and to follow the example which St. Paul has set you. Let the world despise you, if they please; seek ye the approbation of your God: and when they, like Michal, deride your piety, say ye with holy David, “If this is to be vile, I will be yet more vile than thus [Note: 2 Samuel 6:22.].”]