DEPTH OF THE HEART OF GOD Part 2
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The tears of Jesus
The tears of Jesus
I. CAUSES OF CHRIST’S SORROW.
I. CAUSES OF CHRIST’S SORROW.
1. The possession of a soul.
1. The possession of a soul.
When we speak of the Deity joined to humanity we do not mean to a body, but to manhood, body and soul.
When we speak of the Deity joined to humanity we do not mean to a body, but to manhood, body and soul.
With a body only Jesus might have wept for hunger, but not for sorrow.
With a body only Jesus might have wept for hunger, but not for sorrow.
That is the property not of Deity or body, but of soul.
That is the property not of Deity or body, but of soul.
The humanity of Christ was perfect.
The humanity of Christ was perfect.
2. The spectacle of human sorrow.
2. The spectacle of human sorrow.
(1) Death of a friend (John 11:36).
(1) Death of a friend (John 11:36).
36 Then said the Jews, Behold how he loved him!
Mysterious!
Mysterious!
Jesus knew that He could raise him.
Jesus knew that He could raise him.
This is partly intelligible.
This is partly intelligible.
Conceptions strongly presented produce effects like reality, e.g., we wake dreaming, our eyes suffused with tears—know it is a dream, yet tears flow on.
Conceptions strongly presented produce effects like reality, e.g., we wake dreaming, our eyes suffused with tears—know it is a dream, yet tears flow on.
Conception of a parent’s death.
Conception of a parent’s death.
Solemn impression produced by the mock funeral of Charles V.
Solemn impression produced by the mock funeral of Charles V.
The sadness of Jesus for His friend is repeated in us all.
The sadness of Jesus for His friend is repeated in us all.
Somehow we twine our hearts round those we love as if forever.
Somehow we twine our hearts round those we love as if forever.
Death and they are not thought of in connection. He die!
Death and they are not thought of in connection. He die!
(2) Sorrow of His two friends.
(2) Sorrow of His two friends.
Their characters were diverse: two links bound them together: love to Lazarus, attachment to the Redeemer.
Their characters were diverse: two links bound them together: love to Lazarus, attachment to the Redeemer.
Now one link was gone. His loss was not an isolated fact.
Now one link was gone. His loss was not an isolated fact.
The family was broken up; the sun of the system gone; the keystone of the arch removed, and the stones lose their cohesion.
The family was broken up; the sun of the system gone; the keystone of the arch removed, and the stones lose their cohesion.
For the two minds held together only at points of contact.
For the two minds held together only at points of contact.
They could not understand one another’s different modes of feeling: Martha complains of Mary.
They could not understand one another’s different modes of feeling: Martha complains of Mary.
Lazarus gave them a common tie. That removed the points of repulsion would daily become more sharp.
Lazarus gave them a common tie. That removed the points of repulsion would daily become more sharp.
Over the breaking up of a family Jesus wept. And this is what makes death sad.
Over the breaking up of a family Jesus wept. And this is what makes death sad.
II. CHARACTER OF CHRIST’S SORROW:
II. CHARACTER OF CHRIST’S SORROW:
Spirit in which Jesus saw this death.
Spirit in which Jesus saw this death.
1. Calmly.
1. Calmly.
“Lazarus sleepeth” in the world of repose where all is placid.
“Lazarus sleepeth” in the world of repose where all is placid.
Struggling men have tried to forget this restless world, and slumber like a babe, tired at heart.
Struggling men have tried to forget this restless world, and slumber like a babe, tired at heart.
Lazarus to his Divine friend’s imagination lies calm.
Lazarus to his Divine friend’s imagination lies calm.
The long day’s work is done, the hands are folded.
The long day’s work is done, the hands are folded.
Friends are gathered to praise, enemies to slander, but make no impression on his ear.
Friends are gathered to praise, enemies to slander, but make no impression on his ear.
Conscious he is, but not of earthly noise.
Conscious he is, but not of earthly noise.
But “he sleeps well.”
But “he sleeps well.”
2. Sadly. Hence, observe
2. Sadly. Hence, observe
(1) Permitted sorrow. Great nature is wiser than we.
(1) Permitted sorrow. Great nature is wiser than we.
We recommend weeping, or prate about submission, or say all must die: Nature, God, says, “Let nature rule to weep or not.”
We recommend weeping, or prate about submission, or say all must die: Nature, God, says, “Let nature rule to weep or not.”
(2) That grief is no distrust of God—no selfishness. Sorrow is but love without its object.
(2) That grief is no distrust of God—no selfishness. Sorrow is but love without its object.
3. Hopefully—“I go,” etc.
3. Hopefully—“I go,” etc.
(Joh 11:11). “Thy brother” (Joh 11:23).
(Joh 11:11). “Thy brother” (Joh 11:23).
11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
23 Jesus saith unto her, Thy brother shall rise again.
4. In reserve.
4. In reserve.
On the first announcement Jesus speaks not a word.
On the first announcement Jesus speaks not a word.
When He met the mourners He offered no commonplace consolation.
When He met the mourners He offered no commonplace consolation.
He is less anxious to exhibit feeling than to soothe.
He is less anxious to exhibit feeling than to soothe.
But nature had her way at last.
But nature had her way at last.
Yet even then by act more than word the Jews inferred His love, There is the reserve of nature and the reserve of grace.
Yet even then by act more than word the Jews inferred His love, There is the reserve of nature and the reserve of grace.
We have our own English reserve.
We have our own English reserve.
We respect grief when it does not make an exhibition.
We respect grief when it does not make an exhibition.
An Englishman is ashamed of his good feelings as much as of his bad.
An Englishman is ashamed of his good feelings as much as of his bad.
All this is neither good nor bad: it is nature. But let it be sanctified and pass into Christian delicacy.
All this is neither good nor bad: it is nature. But let it be sanctified and pass into Christian delicacy.
Application. In this there is consolation: but consolation is not the privilege of all sorrow.
Application. In this there is consolation: but consolation is not the privilege of all sorrow.
Christ is at Lazarus’s grave, because Christ had been at the sisters’ home, sanctifying their joys, and their very meals.
Christ is at Lazarus’s grave, because Christ had been at the sisters’ home, sanctifying their joys, and their very meals.
They had anchored on the rock in sunshine, and in the storm the ship held to her moorings.
They had anchored on the rock in sunshine, and in the storm the ship held to her moorings.
He who has lived with Christ will find Christ near in death, and will find himself that it is not so difficult to die. (F. W. Robertson, M. A.)
He who has lived with Christ will find Christ near in death, and will find himself that it is not so difficult to die. (F. W. Robertson, M. A.)
The import of Jesus’ tears
The import of Jesus’ tears
The weeping was preceded by groans.
The weeping was preceded by groans.
After the groans come tears—a gentle rain after the violent storm.
After the groans come tears—a gentle rain after the violent storm.
Jesus in this, as in all things, stands alone.
Jesus in this, as in all things, stands alone.
1. Different from Himself at other times.
1. Different from Himself at other times.
2. Very unlike the Jews who came to comfort the two sisters, and
2. Very unlike the Jews who came to comfort the two sisters, and
3. unlike the sisters themselves. Jesus’ tears imply
3. unlike the sisters themselves. Jesus’ tears imply
I. THE RELATION BETWEEN THE BODY AND THE MIND (Lam 3:51).
I. THE RELATION BETWEEN THE BODY AND THE MIND (Lam 3:51).
51 Mine eye affecteth mine heart because of all the daughters of my city.
Tears are natural.
Tears are natural.
The relation existing between matter and mind is inexplicable.
The relation existing between matter and mind is inexplicable.
Yet it exists.
Yet it exists.
From this fact we can reason to the relation existing between God and the material universe.
From this fact we can reason to the relation existing between God and the material universe.
II. THE RELATION BETWEEN THE HUMAN AND THE DIVINE.
II. THE RELATION BETWEEN THE HUMAN AND THE DIVINE.
Here we have a proof of His humanity.
Here we have a proof of His humanity.
What more human than weeping?
What more human than weeping?
Following this manifestation of humanity is the manifestation of divinity.
Following this manifestation of humanity is the manifestation of divinity.
We should guard against the old errors concerning the constitution of Christ’s person; for they appear from age to age under new forms:
We should guard against the old errors concerning the constitution of Christ’s person; for they appear from age to age under new forms:
1. Arianism—denying His proper Divinity.
1. Arianism—denying His proper Divinity.
2. Appolinarianism—denying His proper humanity.
2. Appolinarianism—denying His proper humanity.
3. Nestorianism—dual personality.
3. Nestorianism—dual personality.
4. Eutychianism—confounding the two natures in His person.
4. Eutychianism—confounding the two natures in His person.
III. THE RELATION BETWEEN CHRIST AS MEDIATOR AND HUMANITY, IN GENERAL, IN ITS MISERY, AND HIS PEOPLE, IN PARTICULAR, IN THEIR AFFLICTIONS.
III. THE RELATION BETWEEN CHRIST AS MEDIATOR AND HUMANITY, IN GENERAL, IN ITS MISERY, AND HIS PEOPLE, IN PARTICULAR, IN THEIR AFFLICTIONS.
1. The question, why He wept? is here answered.
1. The question, why He wept? is here answered.
(1) He was sorrowful because of the misery caused by sin.
(1) He was sorrowful because of the misery caused by sin.
As Jerusalem was before His eyes when He wept over it, so here humanity in its sin and all its misery passed in review before His face.
As Jerusalem was before His eyes when He wept over it, so here humanity in its sin and all its misery passed in review before His face.
(2) His weeping was a manifestation of His sympathy.
(2) His weeping was a manifestation of His sympathy.
No comparison between His consoling, comforting tears and those of the Jews.
No comparison between His consoling, comforting tears and those of the Jews.
2. The intercessory work of Christ as our High Priest in heaven is here implied.
2. The intercessory work of Christ as our High Priest in heaven is here implied.
He is the same there as when here upon earth (Heb 13:8).
He is the same there as when here upon earth (Heb 13:8).
8 Jesus Christ the same yesterday, and to day, and for ever.
Has the same heart beating with ours.
Has the same heart beating with ours.
He is our sympathizing Friend and Brother there.
He is our sympathizing Friend and Brother there.
APPLICATION:
APPLICATION:
1. Have you wept on account of your sins?
1. Have you wept on account of your sins?
They have caused, and are still causing, Jesus to weep.
They have caused, and are still causing, Jesus to weep.
2. Do you realise Christ’s friendship for you?
2. Do you realise Christ’s friendship for you?
3. Let us learn from His example to sympathise with the sorrows of our fellow men. (T. E. Hughes.)
3. Let us learn from His example to sympathise with the sorrows of our fellow men. (T. E. Hughes.)
A unique verse
A unique verse
I have often felt vexed with the man whoever he was, who chopped up the New Testament into verses.
I have often felt vexed with the man whoever he was, who chopped up the New Testament into verses.
He seems to have let the hatchet drop indiscriminately here and there; but I forgive him a great deal of blundering for his wisdom in letting these two words make a verse by themselves, “Jesus wept.”
He seems to have let the hatchet drop indiscriminately here and there; but I forgive him a great deal of blundering for his wisdom in letting these two words make a verse by themselves, “Jesus wept.”
This is a diamond of the first water, and it cannot have another gem set with it, for it is unique.
This is a diamond of the first water, and it cannot have another gem set with it, for it is unique.
Shortest of verses in words, but where is there a longer one in sense?
Shortest of verses in words, but where is there a longer one in sense?
Let it stand in solitary, sublimity and simplicity. (C. H. Spurgeon.)
Let it stand in solitary, sublimity and simplicity. (C. H. Spurgeon.)
Embodied sympathy powerful
Embodied sympathy powerful
“Ideas are often poor ghosts; our sun-filled eyes cannot discern them.
“Ideas are often poor ghosts; our sun-filled eyes cannot discern them.
They pass athwart us in this vapour and cannot make themselves felt.
They pass athwart us in this vapour and cannot make themselves felt.
But sometimes they are made flesh, they breathe upon us with warm breath, they touch us with soft, responsive hands, they look at us with sad, sincere eyes, and speak to us in appealing tones.
But sometimes they are made flesh, they breathe upon us with warm breath, they touch us with soft, responsive hands, they look at us with sad, sincere eyes, and speak to us in appealing tones.
They are clothed in a living human soul, with all its conflicts, its faith, and its love.
They are clothed in a living human soul, with all its conflicts, its faith, and its love.
Then their presence is a power, and we are drawn after them with a gentle compulsion, as flame is drawn to flame.” (George Eliot.)
Then their presence is a power, and we are drawn after them with a gentle compulsion, as flame is drawn to flame.” (George Eliot.)
Jesus sympathizes with all who suffer
Jesus sympathizes with all who suffer
If a man be found weltering by the roadside, wounded, and a stranger comes along, he will pity him, for the heart of man speaks one language the world over.
If a man be found weltering by the roadside, wounded, and a stranger comes along, he will pity him, for the heart of man speaks one language the world over.
But if it were a near neighbour or strong personal friend how much more tender the pity.
But if it were a near neighbour or strong personal friend how much more tender the pity.
That of the man’s own father far transcends those.
That of the man’s own father far transcends those.
But the noblest heart on earth is but a trickling stream from a shallow fountain compared with the pity of God, which is wide as the scope of heaven and abundant as all the air. (H. W. Beecher.)
But the noblest heart on earth is but a trickling stream from a shallow fountain compared with the pity of God, which is wide as the scope of heaven and abundant as all the air. (H. W. Beecher.)
Christ satisfying the instinct of sympathy
Christ satisfying the instinct of sympathy
There is a word in our language—the iron Roman had to arrange many circuitous approaches to it—we borrow it straight from the plastic, responsive Greek—the word sympathy
There is a word in our language—the iron Roman had to arrange many circuitous approaches to it—we borrow it straight from the plastic, responsive Greek—the word sympathy
I. THE INSTINCT.
I. THE INSTINCT.
The word has gone through one process since it left its root “to suffer,” which root does not mean suffering in our common sense, but “being affected.”
The word has gone through one process since it left its root “to suffer,” which root does not mean suffering in our common sense, but “being affected.”
So sympathy does not mean fellow suffering, but community of affection. It may be
So sympathy does not mean fellow suffering, but community of affection. It may be
(1) A community of congruity.
(1) A community of congruity.
There is sympathy between two persons where there is such a likeness of disposition that they are mutually drawn to each other.
There is sympathy between two persons where there is such a likeness of disposition that they are mutually drawn to each other.
(2) A community of contagion.
(2) A community of contagion.
You sympathize with a person when in some particular sorrow or joy you share the feeling arising out of circumstances not your own.
You sympathize with a person when in some particular sorrow or joy you share the feeling arising out of circumstances not your own.
1. As a community of disposition, sympathy is
1. As a community of disposition, sympathy is
(1) The spring of all love.
(1) The spring of all love.
We see in the soul which looks through those eyes, its windows, the very counterpart and complement of our own.
We see in the soul which looks through those eyes, its windows, the very counterpart and complement of our own.
Even beauty acts through sympathy.
Even beauty acts through sympathy.
It is not the flesh, grace, colour, etc., but the idea or promise of beautiful qualities which wins the heart.
It is not the flesh, grace, colour, etc., but the idea or promise of beautiful qualities which wins the heart.
Another may be more comely, but we are not attracted because we read not the disposition which ours craves.
Another may be more comely, but we are not attracted because we read not the disposition which ours craves.
We blame ourselves for not loving. Why do we not love?
We blame ourselves for not loving. Why do we not love?
For the lack of that sympathy of congruity represented by the word “liking.”
For the lack of that sympathy of congruity represented by the word “liking.”
(2) The inspiration of eloquence.
(2) The inspiration of eloquence.
What is there in that insignificant figure, uncomely countenance, unmusical voice which nevertheless sways multitudes as the orator lists.
What is there in that insignificant figure, uncomely countenance, unmusical voice which nevertheless sways multitudes as the orator lists.
An empire has hung in suspense while one man has talked to 10,000.
An empire has hung in suspense while one man has talked to 10,000.
Why?
Why?
Because of the charm of sympathy.
Because of the charm of sympathy.
(3) The secret of power in poetry and fiction.
(3) The secret of power in poetry and fiction.
What is it which draws tears from eyes which know they are Witnessing imaginary sorrows?
What is it which draws tears from eyes which know they are Witnessing imaginary sorrows?
It is the skill with which genius draws upon the resources of human feeling.
It is the skill with which genius draws upon the resources of human feeling.
The moment the tragical passes into the artificial, the tear dries of itself.
The moment the tragical passes into the artificial, the tear dries of itself.
(4) The explanation of all magnificent successes
(4) The explanation of all magnificent successes
A want of sympathy accounts for the failure of men possessed of every gift but one.
A want of sympathy accounts for the failure of men possessed of every gift but one.
You see it in oratory: there is learning, industry, etc., but the audience is unimpressed because there was no heart.
You see it in oratory: there is learning, industry, etc., but the audience is unimpressed because there was no heart.
You see it in action: there is education, character, opportunity, etc., but coldness of temperament chilled the touch of friendship.
You see it in action: there is education, character, opportunity, etc., but coldness of temperament chilled the touch of friendship.
(5) This sympathy has its excesses.
(5) This sympathy has its excesses.
It is so charming and remunerative that some men are guilty of practising on good impulses, and become insincere, and destroy others by means of the soul’s best and tenderest affections.
It is so charming and remunerative that some men are guilty of practising on good impulses, and become insincere, and destroy others by means of the soul’s best and tenderest affections.
2. Sympathy of contagion, too, is an instinct.
2. Sympathy of contagion, too, is an instinct.
To feel is human; we call a man unnatural, unhuman who cannot pity.
To feel is human; we call a man unnatural, unhuman who cannot pity.
But some men feel without acting, and consequently feeling is deadened.
But some men feel without acting, and consequently feeling is deadened.
Others keep away from them what will make them feel, and waste the instinct.
Others keep away from them what will make them feel, and waste the instinct.
To this kind of sympathy belong all those efforts by which we throw ourselves into another’s life for benevolent influence.
To this kind of sympathy belong all those efforts by which we throw ourselves into another’s life for benevolent influence.
This alone renders possible an education which is worthy of the name, the teacher sharing personally the difficulties, games, weaknesses, etc., of the taught.
This alone renders possible an education which is worthy of the name, the teacher sharing personally the difficulties, games, weaknesses, etc., of the taught.
II. CHRIST SATISFYING THIS INSTINCT.
II. CHRIST SATISFYING THIS INSTINCT.
1. He presented Himself to us in one thrust, as possessing all that beauty which has a natural affinity to everything that is noble and true.
1. He presented Himself to us in one thrust, as possessing all that beauty which has a natural affinity to everything that is noble and true.
(1) He appeals to the instinct in its form of likeness.
(1) He appeals to the instinct in its form of likeness.
We must be cautious here, a not confuse the ruined will, the original temple.
We must be cautious here, a not confuse the ruined will, the original temple.
Still there is no one who has no response in him to that which is lovely and of good report.
Still there is no one who has no response in him to that which is lovely and of good report.
The instinct finds not its rest here below. Some profess to be satisfied: they have what they want.
The instinct finds not its rest here below. Some profess to be satisfied: they have what they want.
They are happy—might it but last; were there no storms and eventual death.
They are happy—might it but last; were there no storms and eventual death.
But for the rest care, toil, ill-health, bereavement have forbidden it, or they have not yet found the haven of sympathy.
But for the rest care, toil, ill-health, bereavement have forbidden it, or they have not yet found the haven of sympathy.
The first movement of such in hearing of Christ satisfying the wants of the soul is one of impatience: they want something substantial.
The first movement of such in hearing of Christ satisfying the wants of the soul is one of impatience: they want something substantial.
What they really want is community of affection.
What they really want is community of affection.
There is offered to them a perfect love.
There is offered to them a perfect love.
(2) Christ guides and demands sympathy.
(2) Christ guides and demands sympathy.
He makes it religion, which is sympathy with God; “liking” the drawing of spirit to spirit by the magnet of a felt loveliness.
He makes it religion, which is sympathy with God; “liking” the drawing of spirit to spirit by the magnet of a felt loveliness.
“I drew them with cords,” etc. Without this religion is a burden and bondage.
“I drew them with cords,” etc. Without this religion is a burden and bondage.
2. Christ satisfies the sympathy of contact.
2. Christ satisfies the sympathy of contact.
We might have thought that the Creator would shrink from the ugly thing into which sin has corrupted His handiwork.
We might have thought that the Creator would shrink from the ugly thing into which sin has corrupted His handiwork.
But He never heard the lepers cry without making it a reason for drawing nigh.
But He never heard the lepers cry without making it a reason for drawing nigh.
Again and again He went to the bereaved, and it was to wake the dead; and this not officially, as though to say, “This proves Me the Christ.”
Again and again He went to the bereaved, and it was to wake the dead; and this not officially, as though to say, “This proves Me the Christ.”
Jesus wept.
Jesus wept.
There was no real peril or want with which He did not express sympathy.
There was no real peril or want with which He did not express sympathy.
He loved the rich young man; He wept over Jerusalem with its unbelief and hypocrisy; He was in all points tempted, and so is able to sympathize with our infirmities.
He loved the rich young man; He wept over Jerusalem with its unbelief and hypocrisy; He was in all points tempted, and so is able to sympathize with our infirmities.
What He sympathized with was poor sin-spoilt humanity, and for that He died.
What He sympathized with was poor sin-spoilt humanity, and for that He died.
Conclusion:
Conclusion:
What Christ did He bids us do not in the way of condescension, but as men touching to Him, not loving the sin, yet loving the sinner.
What Christ did He bids us do not in the way of condescension, but as men touching to Him, not loving the sin, yet loving the sinner.
Lonely people cease to be alone. “Rejoice with them that rejoice,” etc. (Dean Vaughan.)
Lonely people cease to be alone. “Rejoice with them that rejoice,” etc. (Dean Vaughan.)
The tears of the Lord Jesus
The tears of the Lord Jesus
I. JESUS WEPT; FOR THERE WAS CAUSE WORTHY OF HIS TEARS.
I. JESUS WEPT; FOR THERE WAS CAUSE WORTHY OF HIS TEARS.
The finest, noblest race of God’s creatures dismantled, sunk in death before Him, all across earth and time from the world’s beginning.
The finest, noblest race of God’s creatures dismantled, sunk in death before Him, all across earth and time from the world’s beginning.
Tears, we know, show strongest in the strongest.
Tears, we know, show strongest in the strongest.
When you see the strong man broken down beside his sick babe you cannot but feel there is a cause.
When you see the strong man broken down beside his sick babe you cannot but feel there is a cause.
Whatever else there may be in the man, you see that he has a heart, and that his heart is the deepest, is the Divine part of him.
Whatever else there may be in the man, you see that he has a heart, and that his heart is the deepest, is the Divine part of him.
As the father’s tears over his child testify the father’s heart, so the tears of Jesus testify that He has a heart which beats with infinite love and tenderness toward us men.
As the father’s tears over his child testify the father’s heart, so the tears of Jesus testify that He has a heart which beats with infinite love and tenderness toward us men.
For we are His, and in a far more profound and intimate sense belong to Him, than children can to an earthly parent.
For we are His, and in a far more profound and intimate sense belong to Him, than children can to an earthly parent.
And the relation into which the Lord Jesus has come with our humanity is closer and tenderer than that of earthly parent.
And the relation into which the Lord Jesus has come with our humanity is closer and tenderer than that of earthly parent.
We speak of Him as our Brother, our Elder Brother; but the truth is, Christ’s relation to us is Father, Mother, Brother, Sister, Husband, Friend, all in One.
We speak of Him as our Brother, our Elder Brother; but the truth is, Christ’s relation to us is Father, Mother, Brother, Sister, Husband, Friend, all in One.
But He knew—further—that a sadder thing than death and its miseries lay behind, even sin.
But He knew—further—that a sadder thing than death and its miseries lay behind, even sin.
This touched and affected Him most, that we were a fallen and dishonoured race, and therefore death had come upon us and overshadowed us.
This touched and affected Him most, that we were a fallen and dishonoured race, and therefore death had come upon us and overshadowed us.
Why else should we die?
Why else should we die?
The stars do not wax old and die, the heavens and the earth remain unto this day, though there is no soul or spirit in them.
The stars do not wax old and die, the heavens and the earth remain unto this day, though there is no soul or spirit in them.
Why should the brightness of an immeasurably nobler and more exalted creature like man wax dim?
Why should the brightness of an immeasurably nobler and more exalted creature like man wax dim?
Stars falling from heaven are nothing to souls falling from God.
Stars falling from heaven are nothing to souls falling from God.
The one are but lights going out in God’s house, the other the very children of the house perishing.
The one are but lights going out in God’s house, the other the very children of the house perishing.
Jesus wept then for the innermost death of all death, the fountain misery of all miseries But while in His Divine thought and sorrow He penetrated to the root and source of that evil and of all evil, the mighty attendant suffering awoke in Him the truest and deepest compassion and sympathy.
Jesus wept then for the innermost death of all death, the fountain misery of all miseries But while in His Divine thought and sorrow He penetrated to the root and source of that evil and of all evil, the mighty attendant suffering awoke in Him the truest and deepest compassion and sympathy.
He wept, then, with each one of us; for who has not been called to part with some beloved relative, parent, partner, companion, guide, or friend?
He wept, then, with each one of us; for who has not been called to part with some beloved relative, parent, partner, companion, guide, or friend?
With all sorrowing, desolate hearts and homes of the children of men He then took part.
With all sorrowing, desolate hearts and homes of the children of men He then took part.
Again, the Lord Jesus felt how much the darkness and sorrows of death were intensified and aggravated by the state of ignorance and unbelief in which the world lay.
Again, the Lord Jesus felt how much the darkness and sorrows of death were intensified and aggravated by the state of ignorance and unbelief in which the world lay.
How mournful to His spirit at that hour the realization of the way in which the vast bulk and majority of the human race enter the world, go through it, leave it
How mournful to His spirit at that hour the realization of the way in which the vast bulk and majority of the human race enter the world, go through it, leave it
for He knew, better than any other that has been on earth, man’s capability of higher things and of an endless life and blessedness.
for He knew, better than any other that has been on earth, man’s capability of higher things and of an endless life and blessedness.
“Like sheep they are laid in the grave,” says the writer of the 49th Psalm, What a picture! Like that abject, unthinking, and helpless animal, driven in flocks by awful forms, cruel powers, they can neither escape nor resist, to a narrow point and bound, where all is impenetrable darkness.
“Like sheep they are laid in the grave,” says the writer of the 49th Psalm, What a picture! Like that abject, unthinking, and helpless animal, driven in flocks by awful forms, cruel powers, they can neither escape nor resist, to a narrow point and bound, where all is impenetrable darkness.
II. Let us consider “THE TEARS OF JESUS” AS REVEALING THE DIVINE HEART.
II. Let us consider “THE TEARS OF JESUS” AS REVEALING THE DIVINE HEART.
Are we to believe that He out of whose heart have come the hearts of all true fathers and mothers, all the simple, pure affections of our common nature and kinship, of the family and the home; are we to believe, I say, that God has no heart?
Are we to believe that He out of whose heart have come the hearts of all true fathers and mothers, all the simple, pure affections of our common nature and kinship, of the family and the home; are we to believe, I say, that God has no heart?
Some one may say, There is no doubt God can love and does love—infinitely; but can He sorrow?
Some one may say, There is no doubt God can love and does love—infinitely; but can He sorrow?
Now, my friend, I pray you, think what is sorrow but love wanting or losing its objects, its desire and satisfaction in its objects, and going forth earnestly in its grief to seek and regain them?
Now, my friend, I pray you, think what is sorrow but love wanting or losing its objects, its desire and satisfaction in its objects, and going forth earnestly in its grief to seek and regain them?
Sorrow, suffering, is one of the grandest, noblest, most self-denying, and disinterested forms and capabilities of love, apart from which love could not exist, whether in nature or in name.
Sorrow, suffering, is one of the grandest, noblest, most self-denying, and disinterested forms and capabilities of love, apart from which love could not exist, whether in nature or in name.
III. THE TEARS OF JESUS ARE THOSE OF A MIGHTY ONE HASTENING TO AVENGE AND DELIVER.
III. THE TEARS OF JESUS ARE THOSE OF A MIGHTY ONE HASTENING TO AVENGE AND DELIVER.
They are not the tears of one whose pity and sympathy can only be thus expressed, but who has no power—whatever may be his willingness and desire—to help.
They are not the tears of one whose pity and sympathy can only be thus expressed, but who has no power—whatever may be his willingness and desire—to help.
The tears of Jesus are those of a hero over his native country and kingdom laid waste by an enemy whom he hastens to meet and avenge himself upon.
The tears of Jesus are those of a hero over his native country and kingdom laid waste by an enemy whom he hastens to meet and avenge himself upon.
There is hope, there is help for our world; Jesus Christ weeps over it, and He “will restore all things” of which we have been robbed and spoiled.
There is hope, there is help for our world; Jesus Christ weeps over it, and He “will restore all things” of which we have been robbed and spoiled.
IV. HENCE WE LEARN OUR TRUE SOURCE OF COMFORT, HELP, AND RESTORATION.
IV. HENCE WE LEARN OUR TRUE SOURCE OF COMFORT, HELP, AND RESTORATION.
He who wept and bled and died for man has proved Himself to be our great Deliverer.
He who wept and bled and died for man has proved Himself to be our great Deliverer.
Do we ever feel we can go anywhere else but to Him when sickness and death threaten and invade us and ours? (Watson Smith.)
Do we ever feel we can go anywhere else but to Him when sickness and death threaten and invade us and ours? (Watson Smith.)
C. WE ARE LOVED BY GOD
The Love of God
The Love of God
DEFINITION
DEFINITION
The love of God is the benevolent disposition or inclination in God that stirs him to bestow both physical and spiritual benefits upon those created in his image (and is thus in this respect synonymous with grace), the most exalted of all such benefits is God’s selfless gift of himself to his creatures in Jesus Christ.
The love of God is the benevolent disposition or inclination in God that stirs him to bestow both physical and spiritual benefits upon those created in his image (and is thus in this respect synonymous with grace), the most exalted of all such benefits is God’s selfless gift of himself to his creatures in Jesus Christ.
SUMMARY
SUMMARY
The love of God is the benevolent disposition or inclination in God that stirs him to bestow benefits both physical and spiritual upon those created in his image (and is thus in this respect synonymous with grace).
The love of God is the benevolent disposition or inclination in God that stirs him to bestow benefits both physical and spiritual upon those created in his image (and is thus in this respect synonymous with grace).
We see the love of God most clearly in that he gave himself to us in his Son, through which God gave us the most enthralling, beautiful, and eternally satisfying experience possible, that is, the knowledge and enjoyment of God himself.
We see the love of God most clearly in that he gave himself to us in his Son, through which God gave us the most enthralling, beautiful, and eternally satisfying experience possible, that is, the knowledge and enjoyment of God himself.
Although the love of God can be discussed in at least five different ways, this is the love of God in its particular, sovereign, and saving form.
Although the love of God can be discussed in at least five different ways, this is the love of God in its particular, sovereign, and saving form.
This eternal love of God for his people is what secures the adoption of the saints into the family of God, the loving discipline of the Father for his children, and the presence of the Spirit of love in their lives as Christians.
Of all that we are justified in saying about God, perhaps the most foundational truth of all is that he is love.
This eternal love of God for his people is what secures the adoption of the saints into the family of God, the loving discipline of the Father for his children, and the presence of the Spirit of love in their lives as Christians.
Of all that we are justified in saying about God, perhaps the most foundational truth of all is that he is love.
Love doesn’t simply come from God. It is more than what he does.
Love doesn’t simply come from God. It is more than what he does.
As John states so clearly, “God is love” ( 1 John 4:8 )
As John states so clearly, “God is love” ( 1 John 4:8 )
8 He that loveth not knoweth not God; for God is love.
. Carl F.H. Henry rightly declares that love “is not accidental or incidental to God; it is an essential revelation of the divine nature, a fundamental and eternal perfection.
. Carl F.H. Henry rightly declares that love “is not accidental or incidental to God; it is an essential revelation of the divine nature, a fundamental and eternal perfection.
His love, like all other divine attributes, reflects the whole of his being in specific actions and relationships” (see Carl F.H. Henry, God, Revelation and Authority, Volume VI: God Who Stands and Stays, 341).
His love, like all other divine attributes, reflects the whole of his being in specific actions and relationships” (see Carl F.H. Henry, God, Revelation and Authority, Volume VI: God Who Stands and Stays, 341).
Sadly, though, “love” is one of the least understood and most widely abused concepts in our world, even in the church.
Sadly, though, “love” is one of the least understood and most widely abused concepts in our world, even in the church.
What, then, does it mean to say that God is love?
What, then, does it mean to say that God is love?
Love is the benevolent disposition or inclination in God that stirs him to bestow benefits both physical and spiritual upon those created in his image (and is thus in this respect synonymous with grace).
Love is the benevolent disposition or inclination in God that stirs him to bestow benefits both physical and spiritual upon those created in his image (and is thus in this respect synonymous with grace).
The most exalted of all such benefits is God’s selfless gift of himself to his creatures.
The most exalted of all such benefits is God’s selfless gift of himself to his creatures.
The preeminent expression of love is when the lover, at great personal cost, gives or imparts to the beloved the most enthralling, beautiful, and eternally satisfying experience possible.
The preeminent expression of love is when the lover, at great personal cost, gives or imparts to the beloved the most enthralling, beautiful, and eternally satisfying experience possible.
The latter, of course, would be the knowledge and enjoyment of God himself.
The latter, of course, would be the knowledge and enjoyment of God himself.
So, when Jesus prays that the Father would glorify him so that he in turn might glorify the Father, he is demonstrating his love for us ( John 17:1 ).
So, when Jesus prays that the Father would glorify him so that he in turn might glorify the Father, he is demonstrating his love for us ( John 17:1 ).
1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
He is asking the Father to give us that one experience that alone can satisfy our souls forever, far beyond any other gift or sight or experience.
He is asking the Father to give us that one experience that alone can satisfy our souls forever, far beyond any other gift or sight or experience.
Seeing and savoring and being satisfied with the glory and majesty of God is the most loving thing God could ever do for us.
Seeing and savoring and being satisfied with the glory and majesty of God is the most loving thing God could ever do for us.
The Characteristics of God’s Love
The Characteristics of God’s Love
D. A. Carson identifies five distinguishable ways in which the Bible speaks of the love of God (see D.A. Carson, “On Distorting the Love of God”).
D. A. Carson identifies five distinguishable ways in which the Bible speaks of the love of God (see D.A. Carson, “On Distorting the Love of God”).
There is, first, the peculiar love of the Father for the Son ( John 3:35 ; John 5:30 ) and of the Son for the Father ( John 14:31 ).
There is, first, the peculiar love of the Father for the Son ( John 3:35 ; John 5:30 ) and of the Son for the Father ( John 14:31 ).
35 The Father loveth the Son, and hath given all things into his hand.
30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
Second is God’s providential love over all of his creation.
Second is God’s providential love over all of his creation.
Although the word “love” is itself rarely used in this way, there is no escaping the fact that the world is the product of a loving Creator (see the declaration of “good” over what God has made in
Although the word “love” is itself rarely used in this way, there is no escaping the fact that the world is the product of a loving Creator (see the declaration of “good” over what God has made in
Gen 1:3, 10, 12, 18,21,25,31 .
3 And God said, Let there be light: and there was light.
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.
12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.
21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.
25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.
31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
Third is God’s saving love toward the fallen world (John 3:16).
Third is God’s saving love toward the fallen world (John 3:16).
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Then there is, fourth, God’s particular, love The Love may be concerning the nation of Israel, or the church, or specific individuals (see esp. Deut 7:7-8 , 10 ,14-15 ; Eph 5:25; 1 John 3:1).
Then there is, fourth, God’s particular, love The Love may be concerning the nation of Israel, or the church, or specific individuals (see esp. Deut 7:7-8 , 10 ,14-15 ; Eph 5:25; 1 John 3:1).
7 The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:
8 But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.
1 Ye are the children of the Lord your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
2 For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.
3 Thou shalt not eat any abominable thing.
4 These are the beasts which ye shall eat: the ox, the sheep, and the goat,
5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.
6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.
7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.
8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.
9 These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:
10 And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.
11 Of all clean birds ye shall eat.
12 But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray,
13 And the glede, and the kite, and the vulture after his kind,
14 And every raven after his kind,
15 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,
16 The little owl, and the great owl, and the swan,
17 And the pelican, and the gier eagle, and the cormorant,
18 And the stork, and the heron after her kind, and the lapwing, and the bat.
19 And every creeping thing that flieth is unclean unto you: they shall not be eaten.
20 But of all clean fowls ye may eat.
21 Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother’s milk.
22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
23 And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always.
24 And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee:
25 Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose:
26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household,
27 And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.
28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:
29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest.
1 At the end of every seven years thou shalt make a release.
2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord’s release.
3 Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;
4 Save when there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it:
5 Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day.
6 For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.
7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:
8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.
9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.
10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.
11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
12 And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.
13 And when thou sendest him out free from thee, thou shalt not let him go away empty:
14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him.
15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing to day.
16 And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee;
17 Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
18 It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the Lord thy God shall bless thee in all that thou doest.
19 All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.
20 Thou shalt eat it before the Lord thy God year by year in the place which the Lord shall choose, thou and thy household.
21 And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the Lord thy God.
22 Thou shalt eat it within thy gates: the unclean and the clean person shall eat it alike, as the roebuck, and as the hart.
23 Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.
25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
Finally, the Bible speaks often of God’s love toward his own people in a provisional or conditional way.
Carson points to how the experience of God’s love is portrayed as something that is conditioned upon obedience and the fear of God. This doesn’t have to do with that love by which we are brought into a saving relationship with God but rather with our capacity to feel and enjoy the affection of God ( Jude 21; John 15:9-10; Psalms 103:9-18).
21 keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
9 As the Father hath loved me, so have I loved you: continue ye in my love.
10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
9 He will not always chide: Neither will he keep his anger for ever.
10 He hath not dealt with us after our sins; Nor rewarded us according to our iniquities.
11 For as the heaven is high above the earth, So great is his mercy toward them that fear him.
12 As far as the east is from the west, So far hath he removed our transgressions from us.
13 Like as a father pitieth his children, So the Lord pitieth them that fear him.
14 For he knoweth our frame; He remembereth that we are dust.
15 As for man, his days are as grass: As a flower of the field, so he flourisheth.
16 For the wind passeth over it, and it is gone; And the place thereof shall know it no more.
17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him, And his righteousness unto children’s children;
18 To such as keep his covenant, And to those that remember his commandments to do them.
Love as Grace
Love as Grace
Our focus here is on the fourth expression of God’s love, namely, the affection he displays toward his elect people, the beloved of God.
Our focus here is on the fourth expression of God’s love, namely, the affection he displays toward his elect people, the beloved of God.
We must remember that, insofar as not all of God’s creatures receive and experience his love in precisely the same manner or to the same degree, one cannot speak of the love of God without qualification.
We must remember that, insofar as not all of God’s creatures receive and experience his love in precisely the same manner or to the same degree, one cannot speak of the love of God without qualification.
It seems inescapable, both from Scripture and experience, that we differentiate between the love of God as manifested in common grace and the love of God as manifested in special grace.
It seems inescapable, both from Scripture and experience, that we differentiate between the love of God as manifested in common grace and the love of God as manifested in special grace.
The love of God as manifested in common grace is the love of God as creator which consists of providential kindness, mercy, and longsuffering.
The love of God as manifested in common grace is the love of God as creator which consists of providential kindness, mercy, and longsuffering.
It is an indiscriminate and universal love which constrains to the bestowing of all physical and spiritual benefits short of salvation itself. It is received and experienced by the elect and non-elect alike (see Matt 5:43-48 ; Luke 6:27-38 ).
It is an indiscriminate and universal love which constrains to the bestowing of all physical and spiritual benefits short of salvation itself. It is received and experienced by the elect and non-elect alike (see Matt 5:43-48 ; Luke 6:27-38 ).
43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
27 But I say unto you which hear, Love your enemies, do good to them which hate you,
28 Bless them that curse you, and pray for them which despitefully use you.
29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
31 And as ye would that men should do to you, do ye also to them likewise.
32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.
33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
36 Be ye therefore merciful, as your Father also is merciful.
37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
The love of God as manifested in special grace is the love of God as savior, which consists of redemption, the regenerating grace, and the irrevocable possession of eternal life.
The love of God as manifested in special grace is the love of God as savior, which consists of redemption, the regenerating grace, and the irrevocable possession of eternal life.
It is a discriminate and particular love that leads him to bestow the grace of eternal life in Christ.
It is a discriminate and particular love that leads him to bestow the grace of eternal life in Christ.
It is received and experienced by the saved.
It is received and experienced by the saved.
Therefore, like grace, the saving love of God is undeserved.
Therefore, like grace, the saving love of God is undeserved.
The love of God for sinners, which issues in their salvation, finds no obstacle in their sin. God loves us while we were yet sinners precisely in order that the glory of his love might be supremely magnified.
The love of God for sinners, which issues in their salvation, finds no obstacle in their sin. God loves us while we were yet sinners precisely in order that the glory of his love might be supremely magnified.
It was when we were still “weak” (or powerless) that “Christ died for the ungodly” (Rom 5:6 ).
It was when we were still “weak” (or powerless) that “Christ died for the ungodly” (Rom 5:6 ).
6 For when we were yet without strength, in due time Christ died for the ungodly.
Indeed, “God shows his love for us in that while we were still sinners, Christ died for us” (Rom 5:8 ).
Indeed, “God shows his love for us in that while we were still sinners, Christ died for us” (Rom 5:8 ).
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
The sole cause of God’s saving love for sinners is God himself!
The sole cause of God’s saving love for sinners is God himself!
Love and the Death of Christ
Love and the Death of Christ
This love of God, then, is the source or cause of the atoning work of Christ.
This love of God, then, is the source or cause of the atoning work of Christ.
God does not love people because Christ died for them; Christ died for them because God loved them.
God does not love people because Christ died for them; Christ died for them because God loved them.
The death of the Savior is not to be conceived as restoring in people something on the basis of which we might then win or merit God’s love.
The death of the Savior is not to be conceived as restoring in people something on the basis of which we might then win or merit God’s love.
The sacrifice of Christ does not procure God’s affection, as if it were necessary, through his sufferings, to extract love from an otherwise stern, unwilling, reluctant deity.
The sacrifice of Christ does not procure God’s affection, as if it were necessary, through his sufferings, to extract love from an otherwise stern, unwilling, reluctant deity.
On the contrary, God’s love compels the death of Christ and is supremely manifested therein.
On the contrary, God’s love compels the death of Christ and is supremely manifested therein.
In a word, the saving love of God is giving. “For God so loved the world, that he gave his only Son” (John 3:16).
In a word, the saving love of God is giving. “For God so loved the world, that he gave his only Son” (John 3:16).
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Again, as Paul states, “the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20; see also Eph 5:1-2,25; 1 John 4:9-10)
Again, as Paul states, “the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20; see also Eph 5:1-2,25; 1 John 4:9-10)
20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
1 Be ye therefore followers of God, as dear children;
2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
Love as Sovereign
Love as Sovereign
The saving love of God is also sovereign.
The saving love of God is also sovereign.
John Murray explains as follows:
John Murray explains as follows:
Truly God is love.
Truly God is love.
Love is not something adventitious; it is not something that God may choose to be or choose not to be.
Love is not something adventitious; it is not something that God may choose to be or choose not to be.
He is love, and that necessarily, inherently, and eternally.
He is love, and that necessarily, inherently, and eternally.
As God is spirit, as he is light, so he is love.
As God is spirit, as he is light, so he is love.
Yet it belongs to the very essence of electing love to recognize that it is not inherently necessary to that love which God necessarily and eternally is that he should set such love as issues in redemption and adoption upon utterly undesirable and hell-deserving objects.
Yet it belongs to the very essence of electing love to recognize that it is not inherently necessary to that love which God necessarily and eternally is that he should set such love as issues in redemption and adoption upon utterly undesirable and hell-deserving objects.
It was of the free and sovereign good pleasure of his will, a good pleasure that emanated from the depths of his own goodness, that he chose a people to be heirs of God and joint-heirs with Christ.
It was of the free and sovereign good pleasure of his will, a good pleasure that emanated from the depths of his own goodness, that he chose a people to be heirs of God and joint-heirs with Christ.
The reason resides wholly in himself and proceeds from determinations that are peculiarly his as the “I am that I am” (see Redemption: Accomplished and Applied, 10).
The reason resides wholly in himself and proceeds from determinations that are peculiarly his as the “I am that I am” (see Redemption: Accomplished and Applied, 10).
Thus, to say that love is sovereign is to say it is distinguishing.
Thus, to say that love is sovereign is to say it is distinguishing.
It is, by definition as saving love, bestowed upon and experienced by those only who are in fact saved (i.e., the elect).
It is, by definition as saving love, bestowed upon and experienced by those only who are in fact saved (i.e., the elect).
Although there is surely a sense in which God loves the non-elect, he does not love them redemptively.
Although there is surely a sense in which God loves the non-elect, he does not love them redemptively.
If he did, they would certainly be redeemed. God loves them, but not savingly, else they would certainly be saved.
If he did, they would certainly be redeemed. God loves them, but not savingly, else they would certainly be saved.
All this is but to say that God’s eternal, electing love is not universal but particular.
All this is but to say that God’s eternal, electing love is not universal but particular.
Love and Adoption
Love and Adoption
The love of God is what accounts for our adoption as sons.
The love of God is what accounts for our adoption as sons.
It was “in love” that God “predestined us for adoption to himself as sons through Jesus Christ” Eph 1:5; cf. 1 John 3:1).
It was “in love” that God “predestined us for adoption to himself as sons through Jesus Christ” Eph 1:5; cf. 1 John 3:1).
5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
This love of God is rightly described as “great.”
This love of God is rightly described as “great.”
It was because of the “great love with which he loved us” (Eph 2:4) that God made us alive together with Christ.
It was because of the “great love with which he loved us” (Eph 2:4) that God made us alive together with Christ.
4 But God, who is rich in mercy, for his great love wherewith he loved us,
It is a great love because it can never be exhausted, its depths never plumbed, its purpose never thwarted by the sin of man (Eph 2:4-5).
It is a great love because it can never be exhausted, its depths never plumbed, its purpose never thwarted by the sin of man (Eph 2:4-5).
4 But God, who is rich in mercy, for his great love wherewith he loved us,
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Love as Eternal
Love as Eternal
The saving love of God is eternal. It was “before the foundation of the world” (Eph 1:4-5) that he set his saving love upon us and predestined us unto adoption as sons (cf. 2 Thess 2:13 ).
The saving love of God is eternal. It was “before the foundation of the world” (Eph 1:4-5) that he set his saving love upon us and predestined us unto adoption as sons (cf. 2 Thess 2:13 ).
13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:
4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Charles Spurgeon describes this eternal love:
Charles Spurgeon describes this eternal love:
In the very beginning, when this great universe lay in the mind of God, like unborn forests in the acorn cup; long ere the echoes awoke the solitudes; before the mountains were brought forth; and long ere the light flashed through the sky, God loved His chosen creatures.
In the very beginning, when this great universe lay in the mind of God, like unborn forests in the acorn cup; long ere the echoes awoke the solitudes; before the mountains were brought forth; and long ere the light flashed through the sky, God loved His chosen creatures.
Before there was any created being; when the ether was not fanned by an angel’s wing, when space itself had not an existence, where there was nothing save God alone — even then, in that loneliness of Deity, and in that deep quiet and profundity, His bowels moved with love for His chosen.
Before there was any created being; when the ether was not fanned by an angel’s wing, when space itself had not an existence, where there was nothing save God alone — even then, in that loneliness of Deity, and in that deep quiet and profundity, His bowels moved with love for His chosen.
Their names were written on His heart, and then were they dear to His soul.
Their names were written on His heart, and then were they dear to His soul.
Jesus loved His people before the foundation of the world — even from eternity! and when He called me by His grace, He said to me, “I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee (
Jesus loved His people before the foundation of the world — even from eternity! and when He called me by His grace, He said to me, “I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee (
This love is not only eternal in its conception, it is irrevocable in its purpose.
This love is not only eternal in its conception, it is irrevocable in its purpose.
“Who shall separate us from the love of Christ?” (Rom 8:35).
“Who shall separate us from the love of Christ?” (Rom 8:35).
35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Nothing! The Apostle Paul can speak of such confident hope on no other ground than that God has loved us in Christ.
Nothing! The Apostle Paul can speak of such confident hope on no other ground than that God has loved us in Christ.
It is because he loved us when we were yet his enemies, a love demonstrated by the sending of his Son, that his love for us now that we are his friends is unshakeable (see Rom 5:8-11).
It is because he loved us when we were yet his enemies, a love demonstrated by the sending of his Son, that his love for us now that we are his friends is unshakeable (see Rom 5:8-11).
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
J.I. Packer sums up well both the eternal and irrevocable nature of this divine love:
To know that from eternity my Maker, foreseeing my sin, foreloved me and resolved to save me, though it would be at the cost of Calvary; to know that the divine Son was appointed from eternity to be my
To know that from eternity my Maker, foreseeing my sin, foreloved me and resolved to save me, though it would be at the cost of Calvary; to know that the divine Son was appointed from eternity to be my
Saviour, and that in love he became man for me and died for me and now lives to intercede for me and will one day come in person to take me home; to know that the Lord ‘who loved me and gave himself for me’ and who ‘came and preached peace’ to me
Saviour, and that in love he became man for me and died for me and now lives to intercede for me and will one day come in person to take me home; to know that the Lord ‘who loved me and gave himself for me’ and who ‘came and preached peace’ to me
through his messengers has by his Spirit raised me from spiritual death to life-giving union and communion with himself, and has promised to hold me fast and never let me go – this is knowledge that brings overwhelming gratitude and joy
through his messengers has by his Spirit raised me from spiritual death to life-giving union and communion with himself, and has promised to hold me fast and never let me go – this is knowledge that brings overwhelming gratitude and joy
(see “The Love of God: Universal and Particular,” in Celebrating the Saving Work of God: The Collected Shorter Writings of J. I. Packer, 1:158-59).
(see “The Love of God: Universal and Particular,” in Celebrating the Saving Work of God: The Collected Shorter Writings of J. I. Packer, 1:158-59).
Love as Discipline
Love as Discipline
The sanctifying discipline of our heavenly Father, no less than the eternal life he bestows, is a product of divine love: “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives” (Heb 12:5-6).
5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
The Hebrew Christians to whom these words were addressed had mistakenly come to think that the absence of affliction was a sign of God’s special favor and, therefore, that suffering and oppression were an indication of his displeasure.
The Hebrew Christians to whom these words were addressed had mistakenly come to think that the absence of affliction was a sign of God’s special favor and, therefore, that suffering and oppression were an indication of his displeasure.
On the contrary, so far from being a proof of God’s anger or rejection of us, afflictions are evidence of his fatherly love.
On the contrary, so far from being a proof of God’s anger or rejection of us, afflictions are evidence of his fatherly love.
Discipline, writes Philip Hughes, “is the mark not of a harsh and heartless father but of a father who is deeply and lovingly concerned for the well-being of his son” (see his Commentary on the Epistle to the Hebrews, 528).
Discipline, writes Philip Hughes, “is the mark not of a harsh and heartless father but of a father who is deeply and lovingly concerned for the well-being of his son” (see his Commentary on the Epistle to the Hebrews, 528).
God’s Love and the Christian Life
God’s Love and the Christian Life
The eternal and irrevocable love which God has for his people also secures far more than merely the reconciliation of estranged sinners.
The eternal and irrevocable love which God has for his people also secures far more than merely the reconciliation of estranged sinners.
The love that God has for us also makes possible our love for one another: “No one has ever seen God; if we love one another, God abides in us and his love is perfected in us” (1 John 4:12; see also 1 John 2:5).
The love that God has for us also makes possible our love for one another: “No one has ever seen God; if we love one another, God abides in us and his love is perfected in us” (1 John 4:12; see also 1 John 2:5).
12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
Finally, the love of God for his people is not simply a doctrine to proclaim but a vibrant affection in the heart of God that he wants us to experience.
Finally, the love of God for his people is not simply a doctrine to proclaim but a vibrant affection in the heart of God that he wants us to experience.
Therefore, Paul prays: “May the Lord direct your hearts to the love of God and to the steadfastness of Christ” (2 Thess 3:5).
Therefore, Paul prays: “May the Lord direct your hearts to the love of God and to the steadfastness of Christ” (2 Thess 3:5).
5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.
If we are to experientially enjoy being loved of the Father, it is the Father himself who must (and will) act to remove every obstacle and clear away every encumbrance to that inexpressible experience.
If we are to experientially enjoy being loved of the Father, it is the Father himself who must (and will) act to remove every obstacle and clear away every encumbrance to that inexpressible experience.
God’s love for us has been “poured into our hearts through the Holy Spirit who has been given to us” (Rom 5:5.
God’s love for us has been “poured into our hearts through the Holy Spirit who has been given to us” (Rom 5:5.
5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
Paul’s effusive language points to the unstinting lavishness of God’s gift.
Paul’s effusive language points to the unstinting lavishness of God’s gift.
As Charles Hodge put it (quoting Philippi), God’s love “does not descend upon us as dew drops, but as a stream which spreads itself abroad through the whole soul, filling it with the consciousness of his presence and favour” (see his Commentary on the Epistle to the Romans, 210).
As Charles Hodge put it (quoting Philippi), God’s love “does not descend upon us as dew drops, but as a stream which spreads itself abroad through the whole soul, filling it with the consciousness of his presence and favour” (see his Commentary on the Epistle to the Romans, 210).
God wants our hearts to be inundated by wave after wave of his fatherly affection.
God wants our hearts to be inundated by wave after wave of his fatherly affection.
This is why Paul can pray that we might “have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge” (Eph 3:18-19).
This is why Paul can pray that we might “have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge” (Eph 3:18-19).
18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
FURTHER READING
D. A. Carson, The Difficult Doctrine of the Love of God Gerald Bray, God is Love: A Biblical and Systematic Theology J. I. Packer, “The Love of God: Universal and Particular,” in Celebrating the Saving Work of God: The Collected Shorter Writings of J. I. Pack
FURTHER READING
D. A. Carson, The Difficult Doctrine of the Love of God Gerald Bray, God is Love: A Biblical and Systematic Theology J. I. Packer, “The Love of God: Universal and Particular,” in Celebrating the Saving Work of God: The Collected Shorter Writings of J. I. Pack
This essay is part of the Concise Theology series.
This essay is part of the Concise Theology series.
All views expressed in this essay are those of the author.
All views expressed in this essay are those of the author.