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THE GUILT AND DANGER OF NOT LOVING CHRIST
EVERY religion has some characteristic mark whereby it may be distinguished from all others. The leading feature of Christianity is, that it requires a resolute adherence, and an inviolable attachment to Jesus Christ. Though it includes both morality and a regard to God, it does not stop there; but leads us to Jesus Christ as the only mediator through whom divine blessings can flow down to us, or our services go up with acceptance before God. Whatever difference may exist between Christians with respect to other points, all are agreed in love to Christ. St. Paul did not hesitate to denounce the severest curse against all who should be wanting in this most essential point. He had finished this epistle by the hand of an amanuensis, and was going, as his manner was in every epistle, to write his benediction with his own hand; but deeply solicitous for the welfare of the Church, as well as for the glory of his Divine Master, he inserted between his salutation and his benediction these ever memorable words;—“If any man,” &c. These are in the form of a judicial sentence, which we shall,
I. Explain—
The solemnity with which this sentence is delivered surely bespeaks our most candid attention: but how shall we, in drawing the line between nominal and real Christians, speak with such precision, as neither to discourage the weak, nor to confirm hypocrites or formalists in their delusions? Let us explain,
1. What it is to love the Lord Jesus Christ—
[Love, whatever be its object, implies such an esteem of that object, such a desire after it, and such a delight in it, as the object itself deserves. What would be an idolatrous fondness when placed on one object, would fall very far short of the affection that might be justly claimed by another. Now Christ being incomparably more worthy of our love than any created being, our love to him ought to be unrivalled and supreme. To compliment him with honourable titles, while we feel no real regard for him in our souls, is no better than an impious mockery. We must entertain high and exalted thoughts of him as the Saviour of the world; and have learned with Paul to “count all things but dross and dung in comparison of him” — — — We must also feel such need of him in his mediatorial office and character, as to say with David, “My soul longeth for thee even as the hart panteth for the water-brooks;” “Whom have I in heaven but thee, and there is none upon earth that I desire besides thee” — — — Our fellowship with him, moreover, must be sweet: nor must we find less pleasure in doing his will than in enjoying his presence — — — This is the criterion whereby he himself has taught us to judge of our love to him [Note: Joh_14:21; Joh_15:14.].]
2. What is the judgment denounced against those who are destitute of this love?—
[“Anathema” is a term often used to signify only an ecclesiastical censure, or an excommunication from the Church; but the addition of the word “Maran-atha” necessitates us to understand it in reference to the judgment at the last day. Under the Jewish law there were many crimes that were to be punished with death; and, when a person was convicted of one of these, he was executed according to the divine command: but when the Jews were brought into subjection to the Romans, they lost the power of life and death [Note: Joh_18:31.]: when therefore a person committed any crime, that would have been punished with death by the Jewish law, the Jews excommunicated the offender, and expected that God would visit him in some signal manner; or at least inflict an adequate punishment upon him at the last day. In reference to this, it should seem the Apostle used the word “Maran-atha,” which in the Syriac language means, “The Lord cometh.” The import therefore of the denunciation in the text is, That, as they, who did not love the Lord Jesus Christ in sincerity, deserved to be blotted out of the list of true Christians, and to be punished with everlasting destruction, so there was no doubt but that, although man could not take cognizance of that offence, God would; and execute signal vengeance on all those who should live and die under the guilt of it.]
Severe as this sentence is, it is such as we may undertake to,
II. Vindicate—
It may not be improper first to vindicate the Apostle himself—
[To consign to everlasting destruction those who are free from any gross sin, and who perhaps abound in “the form of religion, while they are only destitute of its power,” may seem harsh; but we shall in vain attempt to put any milder interpretation on the words of the text. Shall we then censure the Apostle as uncharitable and severe? If we do, we must involve all the other inspired writers and Christ himself in the same censure. Moses, by God’s command, denounced similar vengeance on persons of various descriptions, and required the people to confirm his word by an express declaration of their own consent and approbation [Note: Deu_27:15-26, twelve times.]. Jeremiah and Malachi repeatedly spake to the same effect [Note: Jer_11:3; Jer_17:5; Jer_48:10. Mal_1:14.]. Nor was this peculiar to those who lived under the legal dispensation: St. Paul repeatedly denounced a curse even against any angel from heaven that should presume to publish any other Gospel than that which he had preached [Note: Gal_1:8-9.]. Yea, the meek and compassionate Jesus declared, that God would be a father to none who did not love him [Note: Joh_8:42.]; and that he himself would in the last day summon before him all that had refused his yoke, and order them to be slain without mercy [Note: Luk_19:27.]. Such examples as these may well screen the Apostle from any imputation of needless severity.]
Next we will vindicate the sentence he denounced—
Awful as it is, it will appear both just and reasonable, if we only consider the exceeding sinfulness of not loving the Lord Jesus. This sin implies,
1. Rebellion against the highest authority—
[God has by an audible voice from heaven commanded us to “hear” his Son, that is, to regard him with attention, love, and obedience. He has enjoined all the great and noble of the earth to “kiss the Son” in token of their affection and homage [Note: Psa_2:12.]. He has required all men to honour the Son even as they honour the Father [Note: Joh_5:23.]. And are we at liberty to set at naught this authority? Do we feel indignant, if our child or our servant refuse obedience to our just commands, and shall not the Most High God express his indignation against us for resisting and despising the most reasonable command that could possibly be given us? If man forbear to notice this iniquity, shall God also? shall he give us reason for that atheistical reflection, “Thou God wilt not regard it?”]
2. A contempt of the highest excellency—
[In the Lord Jesus Christ is every possible excellency combined. Whether we view him in his divine, his human, or his mediatorial character, he is “altogether lovely.” There is nothing wanting in him which can in any way conduce to the glory of God or the good of men. What shall we say then of those who love not such a glorious Being? Surely they pour contempt upon him. This is the construction which God himself puts upon their conduct; “Him that honoureth me, I will honour; but he that despiseth me, shall be lightly esteemed [Note: 1Sa_2:30.].” And is not this a sin of the deepest die? to despise him who is the fountain of all excellency! to despise him whom all the angels adore! What must not such iniquity as this deserve? Surely to be despised and abhorred of him is the least that such offenders can expect.]
3. Ingratitude towards the greatest Benefactor—
[Can we reflect a moment on what Christ has done and suffered for us, and not stand amazed that there should be a creature upon earth that does not love him? Can we contemplate his mysterious incarnation, his laborious life, his painful death, his continual intercession, and all the other wonders of his love, and feel no emotions of gratitude towards him? Or shall ingratitude to earthly benefactors be deemed the greatest possible aggravation of a fault, and shall such horrid ingratitude of ours be thought light and venial? No; it stamps an inexpressible baseness on our character; nor can any punishment short of that denounced in the text, be adequate to such impiety.]
Application—
[Let us seriously examine into the evidences of our love to Christ; that if he should ask us, as he did Peter, “Lovest thou me?” we may be able to reply with him, “Lord, thou knowest all things, thou knowest that I love thee.” Let us tremble at the thought of subjecting ourselves to the judgments here denounced, and instead of presuming to speak against them as too severe, let us make it our constant endeavour to escape them. So shall death and judgment be divested of all their terrors; and Christ, whom we love, be the eternal portion of our souls.]