God's love in the heart.
The process of spiritual discipline which the apostle has described is not a process natural to men, but one supernatural and special to the sincere Christian. The tribulations of this life do not work the good of all who are visited by them; on the contrary, many are hardened by the trials which are sent to humble and soften and improve. But they profit by earthly discipline who cordially receive the gospel of Christ, and whose spiritual nature is brought under the influence of the cross. For to such God is a loving Father, and all things that happen to them are regarded as appointed by him. They are enlightened by the Holy Spirit, who brings before them in their troubles the prospect of the future, inspiring hopes which Divine faithfulness shall surely realize, "because the love of God hath been shed abroad in their hearts." Observe—
I. THE GIFT IMPARTED. "The love of God." This is probably not our love to God, but his love to us, which indeed ever, when recognized and felt, kindles the flame of affection within the breast of the Christian.
1. This love is properly part of the Divine nature and character. So distinctive is this gracious attribute of the Supreme Father, that we are told that "God is love." How different a representation of the Deity from those current among the unenlightened idolaters! How fitted to comfort and encourage the people of the Lord!
2. This love is regarded by Christians as especially revealed in Christ Jesus. In this Epistle, whilst the inspired apostle sets forth the Christ as revealing the righteousness of God, he also exhibits the Divine love as more conspicuously revealed in "the unspeakable Gift" than by any other means. In this representation, indeed, all the apostles are agreed. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins." In this language St. John teaches the same precious lesson. There was love in the advent, love in the ministry, love in the death, love in the ascension, of our Saviour; and there is love in his intercession and his reign.
3. This love becomes, by Divine grace, the possession of the true believers in Christ. It is not merely something to be admired for its unparalleled moral splendour and beauty and excellence. It is to be appropriated and held and enjoyed. This leads us to consider—
II. THE NATURE THAT IS FILLED BY THIS LOVE. It is "shed abroad in our hearts." If we believe in the love of a fellow-creature, and return that love, there is in such experience something more than belief; there is strong and joyful feeling. The heart is the home of love. And love constitutes the riches of the heart. It is so, not only in the mutual relations of human beings, but in the relation between the soul and God. No doubt, mystics and sentimentalists, monks and nuns, saints in their ecstasies and revivalists in their fervour, have often used language extravagant, sickly, and sentimental concerning the love of God in the heart. But unquestionably the danger with ordinary English Christians lies in the tendency towards the opposite extreme. We are in no great danger from sentimental raptures. But we are in danger of regarding religion too much as an affair of belief and of duty. Love is not, indeed, to begin and end in the heart; it is to become a motive to action, a principle of endurance, an inspiration to cheerfulness and content. But that it may be all this, it must first be a feeling, a hallowed, spiritual emotion. The heart must contemplate the peerless love of God revealed in Christ, and must rejoice in the revelation. This love must be the most welcome theme of meditation, and must be present in the soul, not only in prosperity and happiness, but in the season of trial and distress. A natural question arises—How can this come to pass? How can a nature, prone to sin and selfishness, come to take such pleasure in the pure love of a benevolent and merciful God? To answer this inquiry, we must observe—
III. THE AGENCY BY WHICH THE GIFT IS BESTOWED. "By the Holy Ghost which is given unto us." That the Holy Spirit should have access to our hearts is what we might reasonably expect should be the case. "The Spirit witnesseth with our spirits." This Divine agency of illumination and quickening and renewal ever accompanies the truths of the gospel, and accounts for their exercising an influence so great over human hearts. It would be dishonouring to God were we to claim for ourselves the natural and moral power to appropriate or even to appreciate Divine love. It is all of grace. For observe "the Holy Ghost is given unto us." This does not mean that the effusion of the Holy Spirit is capricious and arbitrary. On the contrary, laws—though they may not be understood by us—explain all the Divine action; and there is reason, even in the impartation of spiritual influences and the communication of celestial love. But it must be plainly understood that we have no just, legal claim upon God for his Spirit. We may use the means he has appointed. We may ask the Father for his choicest Gift. We may make ready a dwelling-place for the heavenly Guest. We may await the promise of the Father. Yet, when given, the Holy Spirit is given freely, and of sovereign clemency and favour. Let us bear in mind our daily need of the enjoyment of the Divine love in order to our happiness, and in order to the efficiency and acceptableness of our service. And let our sense of need lead us to daily supplications for that Divine and spiritual influence that can make real and sweet to us the love of God in Christ, that we may feel its constraining power, and may learn to live, not unto ourselves, but unto our Lord!
Reconciliation and salvation.
God's love to man has its expression and proof in the gift of Christ. In what way does this gift enrich and bless those for whom it is intended? The apostle answers this question in these two verses. By Christ's death his people are reconciled to him, and by Christ's life they are saved.
I. THE PRIVILEGES OF CHRIST'S PEOPLE IN THE PRESENT,
1. These are described here, in one verse as justification, and in the other as reconciliation. The first term implies that there takes place, in the case of those who believe, a "reversal" of the sentence of condemnation. Those who were guilty before God are accepted; those who were judged by law are now received into favour. The second term implies that a state of enmity has been replaced by a state of friendship and concord. Those who were in arms against God, and towards whom a righteous Ruler could not turn a look of complacency, are now pardoned, submissive, obedient, and at peace with Heaven. It is the same change presented in different lights.
2. By what means is this state of privilege secured for the people of the Lord? The means are described in one verse as the blood, in the other as the death, of Christ. The same thing is intended by the two expressions, the shedding of blood being equivalent to the taking of life. The language evidently points back to those sacrifices which were, by Divine appointment, offered under the old covenant. Jesus, the Mediator, was both the Victim and the Priest; he offered himself to the Father for us. "Without shedding of blood is no remission of sin;" a great principle this in the government of God; pardon and salvation are secured through suffering and sacrifice and devotion. The blood is the emblem of the life, and consequently the blood-shedding is emblematical, in the case of our Lord, of his willing surrender of himself, his life, with a view to redeem a sinful and guilty race.
II. THE PROSPECTS OF CHRIST'S PEOPLE IN THE FUTURE. 1, What have they to look forward to? The answer of the text is salvation. Justification is an act of God; salvation seems to be a process, to be commenced here and perfected hereafter. "Now is salvation nearer to you than when you first believed." There are many ills, trials, temptations, from which Christians have yet to be delivered; and only when beyond this world can their salvation (however now perfectly assured) be regarded as actually accomplished.
2. From what do Christians expect to be saved? From wrath; by which is to be understood the displeasure and indignation which the righteous Ruler cannot but feel against sin and sinners, and which will be manifested in the future punishment of the ungodly, impenitent, and unbelieving.
3. By what means do Christians hope to be saved from wrath? By Christ's life. His death is represented as the means of present acceptance, his life as the means of future salvation. By Christ's life is to be understood his life after his crucifixion and entombment—the life which now is and will be for ever. The connection between our Saviour's heavenly life and our salvation is unmistakable and binding. His resurrection was the assurance that his mediation was accepted. His ascension and life above are the condition of his sympathetic intercession and his mediatorial reign. His presence on the throne of heaven is the pledge of our immortal fellowship with him. "Because! live, ye shall live also."
III. Notice THE ARGUMENT FROM THE GREATER TO THE LESS, It is the greatest marvel of the universe, the central mystery of revelation, that God, in Christ, converted foes and rebels into friends and subjects. If we can receive this, we need have no hesitation in receiving the supplementary doctrine that God will eternally save those whom he has graciously justified. If enemies are reconciled, surely friends shall be saved!