Love to the Uttermost Part 11

How near love and hate dwell in these words of Jesus! He had been urging His disciples to cultivate perfect love, the love of G.o.d; He now turns to describe the inevitable hatred with which they would be a.s.sailed in the world that knew neither the Father nor Himself. And if an additional motive were needed to induce that love, it would surely be given by the consideration of that hate.

This is no unimportant theme. It touches, very nearly, the lives of thousands of believers amongst us. Though they have not to face the thumbscrew and the stake, they discover painfully enough that the offence of the Cross has not ceased. There are amongst us many who daily quiver under the venomous gibe of neighbor and fellow-workman, and find that their acceptance of Jesus Christ as Saviour and Master has suddenly changed their family and working-life from a garden of roses into a bed of thorns. Many a young man in the city counting-house, many a mechanic at the bench, many a traveller in the commercial-room, many a student on the college-benches, is doomed to discover that the world does not love the Church better than in those days when the fires gleamed in Smithfield, and men and women were burned to death for loving G.o.d. But how sweet to know that all this verifies the Master's words: Ye are not of the world, even as I am not of the world. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

I. WHAT THEN IS THE WORLD?--It consists of those who are dest.i.tute of the life and love of G.o.d, as contrasted with those who have received and welcomed the unspeakable gift which is offered to all in Jesus Christ. The great ma.s.s of the unregenerate and unbelieving, considered as a unity, is the world, as interpreted by our Lord and His apostles.

The world has its G.o.d and its religion, which was first inst.i.tuted by Cain at the gates of Eden; its prince, and court, and laws; its maxims and principles; its literature and pleasures. It is dominated by a peculiar spirit which the apostle calls a l.u.s.t or fas.h.i.+on, and resembles the German _Zeit-Geist_: an infection, an influence, a pageantry, a witchery; reminding us of the fabled mountain of loadstone which attracted vessels to itself for the iron that was in them, and presently drew the nails from the timbers, so that the whole fabric fell a helpless, shapeless ma.s.s into the waves. The votaries of the world attach themselves to the objects of sense, to the things which are seen and temporal. They have the utmost horror of poverty, suffering, and humiliation; these they consider their chief evils to be avoided at any cost; whilst they regard as the chief good, riches, pleasure, and honor.

The world is thus a great unity and ent.i.ty; standing together as a mighty kingdom; united and compacted together as Nebuchadnezzar's image; environing the Church, as the great kingdoms of a.s.syria and Egypt did the chosen people of G.o.d in the days of the kings. It resembles a pack of wolves. "Behold," said Christ, "I send you forth as sheep in the midst of wolves." Between such irreconcilable opposites as the Church and the world, there cannot but be antagonism and strife. Each treasures and seeks what the other rejects as worthless. Each is devoted to ends that are inimical to the dearest interests of the other. Each follows a prince, who met the prince of the other, in mortal conflict. Let us thank Him, who out of this world chose us for Himself.

II. LET US TRACE THE STORY OF THE WORLD'S HATRED.--_It was foretold in Eden_. "I will put enmity," so G.o.d spoke to the serpent, "between thee and the woman, and between thy seed and her seed." We are not disposed to treat that ancient record with which our Bible opens as romance or fairy story, but to regard it as containing a true and authentic record of what actually transpired. That declaration is the key to the Bible.

On every page we meet the conflict, the bruising of the Church's heel by the dark powers, and the increasing area of victory covered by our Emmanuel, the Virgin's Child. This hatred is then in the very nature of things, for this is but another name for G.o.d. It is, like others of the deepest facts in the experience of man, fundamental and inevitable, the outcome of mysteries which lie beyond the ken of man.

_And it has characterized every age._--Abel is slain by Cain, who was of the evil one, and slew his brother. Joseph is put into a pit by his brethren, and into a prison by his master's wife; the Hebrew is smitten by the Egyptian; David is hunted by Saul as a partridge on the mountains; Micaiah is hated by Ahab because he always testifies against him; Jeremiah lives a very suffering stricken life, until he is slain in Egypt for remonstrating against a policy he could not alter; each of the little company then listening to Christ is forecast for a martyr's death, with, perhaps, the exception of John himself, whose life was martyrdom enough; Stephen sheds the blood of his pure and n.o.ble nature, and from that day to this the blood of the saints has poured in streams, until the last harrowing records, which have come to light, only of recent years, of the indescribable tortures and death of Armenian martyrs.

Each age has had its martyr-roll. They have been tortured, not accepting deliverance, have had trial of mockings and scourgings, yea, moreover of bonds and imprisonment; have been stoned, sawn asunder, tempted, and slain with the sword; wandering in deserts and mountains and caves, and the holes of the earth: of whom the world was not worthy.

_The root or ground of hatred is not due to the evil discovered in the persons, who are the objects of the world's hate._--"They hated Me without a cause," our Saviour sorrowfully said. There might have been some cloke for the shamelessness of the world's sin, if He had not spoken words and done works among them such as none other ever said and did; but in the face of the perfect beauty of His character, the grace and truth of His words, and the loveliness of His deeds, it was by their perfidy He was crucified and slain. In vain He challenged them to convince Him of sin, and to bear witness to any evil which might justify their malicious cruelty. They knew it was innocent blood; but this knowledge, so far from mollifying them, only exasperated them the more.

The world hates the Church, not for the evil that is in it, but for the good. It hates without cause. The holier and purer a life is, the more certainly it will attract to itself malignity and dislike. The more Christlike we are, the more we must suffer the relentless hate that drove the nails into His hands, and the spear into His side. Do not be surprised at this. Think it not strange concerning the fiery trial which cometh to prove you, as though a strange thing happened unto you; but doubt and question and be in fear, if you meet only smiles and flattery and such honors as the world can give. You may then ask yourselves whether you are not one of the world's own.

_The real origin and fountain of the hatred of the world is due to Satan's antagonism to G.o.d._--In his original creation, he was doubtless as fair as any of the firstborn sons of light; but in his pride he subst.i.tuted himself for G.o.d, and love faded out of his being, making way for the unutterable darkness of diabolic hate. Satan hates G.o.d with a hatred for which there are no words; and therefore when the Father sent the Son to be the Saviour of the world, Satan gathered up every energy and resource of his nature to dog His steps, and make His course through the world as painful as possible. Do you wonder that the life of Jesus was so full of suffering? It could not have been otherwise. Directly G.o.d, in the person of Jesus, stepped down into the time-sphere, and a.s.sumed the conditions of earth and death, He came within the range of the utmost that Satan could do to molest and injure Him. Similarly, when the blessed Lord becomes the tenant of the heart, and in proportion as He is so, that heart attracts to itself the hatred with which the devil from the beginning has hated G.o.d. "If they have persecuted Me, they will also persecute you. If they have kept My saying, they will keep yours also. And these things will they do unto you, because they have not known the Father nor Me."

_It is natural for the evil to hate the good._--First, the sinner has an uneasy conscience, and it hurts him to come in contact with those whose character reminds him of what he ought to be, and might be, and perhaps once was. The diseased eye dreads the light. The uncanny, slimy things that lurk beneath stones, and in dark caves, squirm in pain when you let in the day. The Turkish Sultan dislikes the presence of British representatives, and correspondents of the Daily Press, amid the dark deeds of blood and l.u.s.t by which he is making Armenia a desert. "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."

In addition to an uneasy conscience, the sinner has an unbroken will.

He stoutly resists the impression of a superior and condemning goodness. He hardens his heart, and strengthens its defences. "Who is the Lord, that I should obey His voice? Double the tale of bricks: summon the choice chariots and veteran soldiers of Egypt, that we may pursue, overtake, and divide the spoil." Such are the successive boats and challenges of the hardened heart.

Is it to be wondered at, under such conditions, that the wicked plotteth against the just, and gnasheth upon him with his teeth, that he draws his sword and bends his bow, to shoot privily at the upright of heart? "The wicked watcheth the righteous, and seeketh to slay him.

The Lord will not leave him in his hand, nor condemn him when he is judged."

_The great object of this hatred is to overcome the good._--In this respect the hate of the world is like the love of the Church. The child of G.o.d loves, that he may overcome the evil in the world, by converting evil-doers from the error of their ways and a.s.similating them to holiness; the child of the devil hates, that he may overcome the good of the world, by arresting their goodness, and a.s.similating to evil. Ah, how thankful we may be that we are not of the world, but have been chosen out of it; for it lieth in the wicked one, and is infected with the hatred of h.e.l.l.

It is not difficult, therefore, to go through the world, and escape its hate. We have only to adopt its maxims, speak its language, and conform to its ways. In the well-known picture of the Huguenots, the young girl, with pleading, upturned face, seeks to tie the Royalist scarf around her lover's arm. She will secure his safety if she succeeds! Ah, how many pleading glances are cast at us to induce us to spare ourselves and others, by toning down our speech, and covering our regimentals by the disguising cloke of conformity to the world around!

"If you do not approve, at least you need not express your disapproval." "If you cannot vote for, at least do not vote against."

If you dissent, put your sentiments in courtly phrase, and so pare them down that they may not offend sensitive ears. Such is the advice, which is freely proffered. But those who follow it quickly discover that the compromise of principle involves certainly and awfully the loss of influence for good.

III. OUR BEHAVIOR AMID THE WORLD'S HATRED.--We have fallen on evil days. The world has been coated over with a Christian veneer, whilst the Church has become leavened with the subtle spirit of the world. It is hard to come out and be separate, because in the dim twilight one is apt to mistake friend and foe. The bribes are so rich for those who conform, the dissuasive so strong for those who refuse to bow to the great golden image. But our duty is clear. We must be true to the spirit of Christ. We must live a holy and unworldly life; we must avoid all that might be construed as an unworthy compromise of the interests of our Master's Kingdom.

And through all the pitiless storm of hate that beats in our faces, we must be glad. "Blessed are ye," said our Lord, "when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for My sake: rejoice and be exceeding glad." And why rejoice?

Because your reward is great in heaven; because you know that you are not of the world; because you are shown to be on the path trodden by the saints before you, every step of which has been trodden amid similar manifestations of the devil's hate.

Moreover, abound in love. Let there be no slackening of the patient, tender, pitying love, which heaps coals of fire on the head of the wrongdoer, and will never rest content until it has subdued the evil of his heart, overcoming it with good. Love must ultimately conquer hate, as surely as tomorrow's sun will conquer the darkness that now veils the landscape.

XVIII

The Work of the Holy Spirit on the World

"He will reprove the world of sin, and of righteousness, and of judgment."--JOHN xvi. 8.

Three facts forced themselves home on the apostles during the Lord's parting words. _First_, that they were to be bereaved of their Master's presence (ver. 5). _Second_, that they were to be left alone, amid the world's hatred--"Whosoever killeth you" (ver. 2). _Third_, that their mission would be witness-bearing to the unseen Lord (xv. 27).

And as they fully realized all that these facts involved, they became too absorbed in their own sorrowful conclusions to inquire what bourn the Master sought as He set sail from these earthly sh.o.r.es. "O Master," they said in effect, "why canst Thou not stay? Our orphaned hearts will never be able to endure the blank which Thy absence will cause. Easier could a flock of sheep withstand the onset of a pack of wolves than we the hatred of the world! And as for our witness-bearing, it will be too feeble to avail aught."

And the Master, in effect, answered thus: "I will not leave you without aid. I shall still be with you, though unseen. My presence shall be revealed to your spirits, and made livingly real through the blessed Comforter. He will be with you, and in you. He will authenticate and corroborate your witness. He shall testify of Me; and when He is come, He will convince the world of sin, of righteousness, and of judgment.

You see then that I shall be able to help you better by sending the Holy Spirit than by staying with you Myself. It is expedient for _you_ that I go away; for if I go not away the Comforter will not come to you, but if I depart I will send Him unto you."

We may not be able to fathom all the reasons for Christ's withdrawal before the Spirit's advent was possible. But some of them are obvious enough. The full union of the Son of G.o.d with our race must be secured through death and resurrection, and His full union with the Father must be indicated in His glorification with the glory He had or ever the worlds were made, before He could be the perfect channel of communicating the Divine fullness to our human nature. The Head must be anointed before the Body. There must be no physical distraction arising from the outward life of Jesus to compete with the spiritual impression of His unseen presence. The text must be completed before the sermon can be preached. Christ must die, or there can be no witness to His atonement; must rise, or there can be no testimony to His resurrection; must ascend, or there can be no declaration as to His finished work and eternal intercession. Since the Spirit reveals Christ, all that was appointed unto Christ to do must be completed ere the Spirit can commence His ministry.

The work of the Spirit on the world is through the Church, and is described by our Lord as threefold. By His revelation of Christ He creates three convictions. Each of these is necessary to the regeneration of man. There must be the sense of sin, or he will not seek the Saviour. There must be a belief that righteousness is possible, or the convicted sinner will die of despair. There must be the a.s.surance that sin is doomed, and shall be finally vanquished, or the baffled warrior will give up the long conflict as hopeless.

I. THE CONVICTION OF SIN.--We are constantly meeting people who are perfectly indifferent to Christianity, because they say they do not feel their need of it. Why should they trouble about it, when they suppose themselves able to do perfectly well without it?

In dealing with these, it is a great mistake to entice them toward the gospel by describing the moral grandeur of Christ's character and teaching. We should at once seek to arouse them to a sense of their great sinfulness. When a man realizes that his life is being eaten out by some insidious disease, he will need no further urging to go to a physician. This is the weakness of modern preaching--that we expatiate on the value of the remedy to men who have never realized their dire necessity.

But what is the truth most appropriate for producing the conviction of sin in the human breast? "Preach the Ten Commandments in all their stern and uncompromising 'shalts' and 'shalt-nots,'" cries one. "Read out the descriptions given in Scripture of the evil things that lurk in the heart of man as filthy things in darksome caves," says another.

"Show men the results of sin, take them to the edge of the bottomless pit," insists a third. But not one of these is the chosen weapon of the Holy Spirit. He convicts men of the sin of refusing to believe in Jesus Christ.

There stands the Cross, the evidence and symbol of G.o.d's love; and there stands the risen Christ, offering Himself to men. There is nothing which more certainly proves the innate evil of the human heart than its refusal of that mystery of grace. Disbelief is the creature, not of the intellect, but of the will. It is not the result of inability to understand, but of stubborn obstinacy and stiffneckedness.

Here is the supreme manifestation of moral beauty, but man has no eyes for it. Here is the highest revelation of G.o.d's desire for man to be reconciled with Him, and be at one with Him, His happy child; but man either despises or spurns His overtures. Here is the offer of pardon for all the past, of heirs.h.i.+p of all the promises, of blessedness in all the future, but man owns that he is indifferent to the existence and claims of G.o.d, and is quite willing to accept the sleeping retribution of bygone years, and to risk a future irradiated by no star of hope. Here is G.o.d in Christ beseeching him to be reconciled, declaring how much the reconciliation has cost, but the frail child of yesterday absolutely refuses to be at peace. No trace of tears in his voice, no shame on his face, no response to G.o.d's love in his heart.

This is sin at its worst. Not in a Nero drenched with the blood of relatives and saints; nor in an Alva expert to invent new methods of torture; nor in the brutalized expression of the felon; nor in the degradation of the heathen: but in those beside you, who have heard of the love of Jesus from their earliest childhood, and who know that He died for them, and waits to bless them, but who deliberately and persistently refuse Him, you will find the most terrible revelations of what man is capable of. "This is the condemnation, that Light is come into the world, and men loved darkness rather than light, because their deeds were evil."

Conviction in itself is not enough. Many have been convicted who have never gone on to conversion. They have dropped to the ground as untimely fruit, blighted before its maturity.

Conviction of sin does not come to all in the same manner or to the same extent. Indeed, those who have come to Christ in early life are in a degree exempt from drinking this bitter cup, though they have much tenderness of conscience afterward.

Do not wait for more conviction, but come to Jesus as you are, and tell Him that the saddest symptom in your case is your inability to feel as you know you should. Do not tarry to be convinced of sin. Do not stay away till you feel more deeply. Do not suppose that strongly roused emotions purchase His favor. His command is absolute--_Believe_. But whenever that true repentance is wrought which needs not to be repented of, or those tears of penitence fall from the eyes of the suppliant, the means will always be the person and work and love of Jesus Christ.

This is the burning-gla.s.s through which the Spirit focuses the rays of G.o.d's love on ice-bound hearts.

II. THE CONVICTION OF RIGHTEOUSNESS.--The aggravation of sin of which the Spirit convicts the sinner seems to present a gloom too dark for any ray to penetrate. He cannot forget. The dead past will not bury its dead. The wind of eternity blows away the leaves with which he tries to hide the corpses of murdered opportunities, broken hearts, and dissipated years. He cannot forget. He may close his eyes, but still the memories of the past will haunt him, the deeds he would undo, the words he would recall, the dark ingrat.i.tude toward the love of Jesus.

Conscience is a flaming terror till a man finds Christ as his Saviour.

Her brow is girt with fire, her voice peals with doom.

"Can I ever be cleansed?" cries the convicted soul. "Can these awful gnawings be silenced, and these terrors laid? Can I rise from this ruin and become a new, righteous, G.o.d-like man?" These questions are answered by the Spirit who induced them. "There is righteousness," He says, "because Christ is gone to the Father, and ye see Him no more."

He is gone to the Father; and the seal of Divine authenticity has therefore been placed on all He said and did in the Father's name.

He is gone to the Father; and it is clear, therefore, that He has been accepted as the Saviour and Redeemer of men.