I need not spend time in showing that when Paul says here' The love of Christ,' he means Christ's love to ,him, not his to Christ. That is in accordance with his continual usage of the expression; and it is in accordance with facts. For it is not my love to Jesus, but His love to me, that brings the real moulding power into my life, and my love to Him is only the condition on which the true power acts upon me. To get the fulcrum and the lever which will heave a life up to the heights you have to get out of yourselves.
Now Paul never saw Jesus Christ in this earthly life. Timothy, who is associated with him in this letter, and perhaps is one of the us, never saw Him either. The Corinthian believers whom he is addressing had, of course, never seen Him. And yet the Apostle has not the slightest hesitation in taking that great benediction of Christ's love and spreading it over them all. That love is independent of time and of space; it includes humanity, and is co-extensive with it. Unturned away by unworthiness, unrepelled by non-responsiveness, undisgusted by any sin, unwearied by any, however numerous, foiling of its attempts, the love of Christ, like the great heavens that bend above us, wraps us all in its sweetness, and showers upon us all its light and its dew.
And yet, brethren, I would have you remember that whilst we thus try to paint, in poor, poor words, the universality of that love, we have to remember that it does not partake of the weakness that infects all human affections, which are only strong when they are narrow, and as the river expands it becomes shallow, and loses the force in its flow which it had when it was gathered between straiter banks, so as that a universal charity is almost akin to a universal indifference. But this love that grasps us all, this river that proceedeth from the Throne of God and of the Lamb,' flows in its widest reaches as deep and as impetuous in its career as if it were held within the narrowest of gorges. For Christ's universal love is universal only because it is individualising and particular. We love our nation by generalising and losing sight of the individuals. Christ loves the world because He loves every man and woman in it, and His grace enwraps all because His grace hovers over each.
The sun whose beams most glorious are
But the rays come straight to each eyeball. Be sure of this: that He who, when the multitude thronged Him and pressed Him, felt the tremulous, timid, scarcely perceptible touch of one woman's wasted finger on the hem of His garment, holds each of us in the grasp of His love, which is universal, because it applies to each. You and I have each the whole radiance of it pouring down on our heads, and none intercepts the beams from any other. So, brethren, let us each feel not only the love that grasps the world, but the love that empties itself on me.
But there is one more remark that I wish to make in reference to this constraining love of Jesus Christ, and that is, that in order to see and feel it we must take the point of view that this Apostle takes in my text. For hearken how he goes on. The love of Christ constraineth us, because we thus judge, that if one died for all, then all died, and that He died for all,' etc. That is to say, the death of Christ for all, which is equivalent to the death of Christ for each, is the great solvent by which the love of God melts men's hearts, and is the great proof that Jesus Christ loves me, and thee, and all of us. If you strike out that conception you have struck out from your Christianity the vindication of the belief that Christ loves the world. What possible meaning is there in the expression, He died for all?' How can the fact of His death on a green hill' outside the gates of a little city in Syria have world-wide issues, unless in that death He bore, and bore away, the sins of the whole world? I know that there have been many--and there are many to-day--who not accepting what seems to me to be the very vital heart of Christianity--viz. the death of Christ for the world's sin, do yet cherish--as I think illogically--yet do cherish a regard for Him, which puts some of us who call ourselves orthodox,' and are tepid, to the blush. Thank God! men are often better than their creeds, as well as worse than them. But that fact does not affect what I am saying now, and what I beg you to take for what you find it to be worth, that unless we believe that Jesus Christ died for all, I do not know what claim He has on the love of the world. We shall admire Him, we shall bow before Him, as the very realised ideal of humanity, though how this one Man has managed to escape the taint of the all-pervading evil remains, upon that hypothesis, very obscure. But love Him? No! Why should I? But if I feel that His death had world-wide issues, and that He went down into the darkness in order that He might bring the world into the light, then--and I am sure, on the wide scale and in the long-run only then--will men turn to Him and say,' Thou hast died for me, help me to live for Thee.' Brethren, I beseech you, take care of emptying the death of Christ of its deepest meaning, lest you should thereby rob His character of its chiefest charm, and His name of its mightiest soul-melting power. The love that constraineth is the love that died, and died for all, because it died for each.
