Now the Bible uses that word know to express two different things; one which we call mere intellectual perception; or to put it into plainer words, mere head knowledge such as a man may have about any subject of study, and the other a deep and living experience which is possession before it is knowledge, and knowledge because it is possession.
Now the former of these two, the knowledge which is merely the work of the understanding, is, of course, independent of love. A man may know all about Christ and His love without one spark of love m his heart. And there are thousands of people who, as far as the mere intellectual understanding is concerned, know as much about Jesus Christ and His love as the saint who is closest to the Throne, and yet have not one trace of love to Christ in them. That is the kind of people that a widely diffused Christianity and a habit of hearing sermons produce. There are plenty of them, and some of us among them, who, as far as their heads are concerned, know quite as much of Jesus Christ and His love as any of us do, and could talk about it and argue about it, and draw inferences from it, and have the whole system of evangelical Christianity at their fingers' ends. Ay! It is at their fingers' ends, it never gets any nearer them than that.
There is a knowledge with which love has nothing to do, and it is a knowledge that for many people is quite sufficient. Knowledge puffeth up,' says the Apostle; into an unwholesome bubble of self-complacency that will one day be pricked and disappear, but love buildeth up'--a steadfast, slowly-rising, solid fabric. There be two kinds of knowledge: the mere rattle of notions in a man's brain, like the seeds of a withered poppy-head; very many, very dry, very hard; that will make a noise when you shake them. And there is another kind of knowledge which goes deep down into the heart, and is the only knowledge worth calling by the name; and that knowledge is the child, as my text has it, of love.
Now let us think about that for a moment. Love, says Paul, is the parent of all knowledge. Well, now, can we find any illustrations from similar facts in other regions? Yes! I think so, How do we know, really know, any emotions of any sort whatever? Only by experience. You may talk for ever about feelings, and you teach nothing about them to those who have not experienced them. The poets of the world have been singing about love ever since the world began. But no heart has learned what love is from even the sweetest and deepest songs. Who that is not a father can be taught paternal love by words, or can come to a perception of it by an effort of mind? And so with all other emotions. Only the lips that have drunk the cup of sweetness or of bitterness can tell how sweet or how bitter it is, and even when they, made wise by experience, speak out their deepest hearts, the listeners are but little the wiser, unless they too have been scholars in the same school. Experience is our only teacher in matters of feeling and emotion, as in the lower regions of taste and appetite. A man must be hungry to know what hunger is; he must taste honey or wormwood in order to know the taste of honey or wormwood, and in like manner he cannot know sorrow but by feeling its ache, and must love if he would know love. Experience is our only teacher, and her school-fees are heavy.
Just as a blind man can never be made to understand the glories of sunrise, or the light upon the far-off mountains; just as a deaf man may read books about acoustics, but they will not give him a notion of what it is to hear Beethoven, so we must have love to Christ before we know what love to Christ is, and we must consciously experience the love of Christ ere we know what the love of Christ is. We must have love to Christ in order to have a deep and living possession of love of Christ, though reciprocally it is also true that we must have the love of Christ known and felt by our answering hearts, if we are ever to love Him back again.
So in all the play and counterplay of love between Christ and us, and in all the reaction of knowledge and love this remains true, that we must be rooted and grounded in love ere we can know love, and must have Christ dwelling in our hearts, in order to that deep and living possession which, when it is conscious of itself, is knowledge, and is for ever alien to the loveless heart.
He must be loved, ere that to you
If you want to know the blessedness of the love of Christ, love Him, and open your hearts for the entrance of His love to you. Love is the parent of deep, true knowledge.
Of course, before we can love an unseen person and believe in his love, we must know about him by the ordinary means by which we learn about all persons outside the circle of our sight. So before the love which is thus the parent of deep, true knowledge, there must be the knowledge by study and credence of the record concerning Christ, which supplies the facts on which alone love can be nourished. The understanding has its part to play in leading the heart to love, and then the heart becomes the true teacher. He that loveth, knoweth God, for God is love. He that is rooted and grounded in love because Christ dwells in his heart, will be strengthened to know the love in which he is rooted. The Christ within us will know the love of Christ. We must first taste,' and then we shall see' that the Lord is good, as the Psalmist puts it with deep truth. First, the appropriation and feeding upon God, then the clear perception by the mind of the sweetness in the taste. First the enjoyment; then the reflection on the enjoyment. First the love; and then the consciousness of the love of Christ possessed and the love to Christ experienced. The heart must he grounded in love that the man may know the love which passeth knowledge.
Then notice that there is also here another condition for this deep and blessed knowledge laid down in these words,' That ye may be able to comprehend with all saints.' That is to say, our knowledge of the love of Jesus Christ depends largely on our sanctity. If we are pure we shall know. If we were wholly devoted to Him we should wholly know His love to us, and in the measure in which we are pure and holy we shall know it. This heart of ours is like a reflecting telescope, the least breath upon the mirror of which will cause all the starry sublimities that it should shadow forth to fade and become dim. The slightest moisture in the atmosphere, though it be quite imperceptible where we stand, will be dense enough to shut out the fair, shining, snowy summits that girdle the horizon and to leave nothing visible but the lowliness and commonplaceness of the prosaic plain.
If you want to know the love of Christ, first of all, that love must purify your souls. But then you must keep your souls pure, assured of this, that only the single eye is full of light, and that they who are not saints' grope in the dark even at midday, and whilst drenched by the sunshine of His love, are unconscious of it altogether. And so we get that miserable and mysterious tragedy of men and women walking through life, as many of you are doing, in the very blaze and focus of Christ's love, and never beholding it nor knowing anything about it.
Observe again the beginning of this path of knowledge, which we have thus traced. There must be, says my text, an indwelling Christ, and so an experience, deep and stable, of His love, and then we shall know the love which we thus experience. But how comes that indwelling? That is the question for us. The knowledge of His love is blessedness, is peace, is love, is everything; as we shall see in considering the last stage of this prayer. That knowledge arises from our fellowship with and our possession of the love of God, which is in Jesus Christ. How does that fellowship with, and possession of .the love of God in Jesus Christ, come? That is the all-important question. What is the beginning of everything? That Christ may dwell in your hearts by faith.' There is the gate through which you and I may come, and by which we must come if we are to come at all into the possession and perception of Christ's great love. Here is the path of knowledge. First of all, there must be the simple historical knowledge of the facts of Christ's life and death for us, with the Scripture teaching of their meaning and power. And then we must turn these truths from mere notions into life. It is not enough to know the love that God has to us, in that lower sense of the word knowledge.' Many of you know that, who never got any blessing out of it all your days, and never will, unless you change. Besides the knowing' there must be the believing' of the love. You must translate the notion into a living fact in your experience. You must pass from the simple work of understanding the Gospel to the higher act of faith. You must not be contented with knowing, you must trust. And if you have done that all the rest will follow, and the little, narrow, low doorway of humble self-distrusting faith, through which a man creeps on his knees, leaving outside all his sin and his burden, opens out into the temple palace--the large place in which Christ's love is imparted to the soul.
Brethren, this doctrine of my text ought to be for every one of us a joy and a gospel. There is no royal road into the sweetness and the depth of Christ's love, for the wise or the prudent. The understanding is no more the organ for apprehending the love of Christ than the ear is the organ for perceiving light, or the heart the organ for learning mathematics. Blessed be God! the highest gifts are not bestowed upon the clever people, on the men of genius and the gifted ones, the cultivated and the refined, but they are open for all men; and when we say that love is the parent of knowledge, and that the condition of knowing the depths of Christ's heart is simple love which is the child of faith, we are only saying in other words what the Master embodied in His thanksgiving prayer, I thank Thee, Father! Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.'
And that is so, not because Christianity, being a foolish system, can only address itself to fools; not because Christianity, contradicting wisdom, cannot expect to be received by the wise and the cultured, but because a man's brains have as little to do with his trustful acceptance of the Gospel of Jesus Christ as a man's eyes have to do with his capacity of hearing a voice. Therefore, seeing that the wise and prudent, and the cultured, and the clever, and the men of genius are always the minority of the race, let us vulgar folk that are neither wise, nor clever, nor cultured, nor geniuses, be thankful that all that has nothing to do with our power of knowing and possessing the best wisdom and the highest treasures, but that upon this path the wayfaring man though a fool shall not err, and all narrow foreheads and limited understandings, and poor, simple uneducated people as well as philosophers and geniuses have to learn love by their hearts and not by their heads, and by a sense of need and a humble trust and a daily experience have to appropriate and suck out the blessing that lies in the love of Jesus Christ. Blessed be His name! The end of all aristocracies of culture and superciliousness of intellect lies in that great truth that we possess the deepest knowledge and highest wisdom when we love and by our love.
