+I. The love of Christ passeth knowledge.+--1. _He Himself furnishes
an illustrative instance_ when Paul says, "For scarcely for a
righteous man will one die"--a merely just and righteous man would be
admired; but he would not so take hold of the heart of another to
produce a willingness to die for him;--"yet peradventure," in some
rare case, "for a good man," a man of benevolence, adorned with the
softer virtues and abounding in the distribution of his favours--for
such a one "some might even dare to die"; some one, overcoming even
the love of life in the fulness of his gratitude, might venture to
give his own life to preserve that of such a one. But we were neither
just nor good; we were sinners, and "God commendeth His love toward
us, in that while we were yet sinners Christ died for us." Passes it
not, then, all knowledge, all reasonable conception and probability,
that this fallen nature should be so sympathised with that these
flagrant rebellions should excite, not an inexorable anger, but pity
and love? And such love that our Saviour--looking not so much on man
as offending, but as His creature, and as His creature still capable
of restoration--should melt in compassion and die to effect his
redemption; this is indeed love "that passeth knowledge."
2. _The manner in which this love is manifested carries the principle
beyond all conception and expression._--It was love to the death. It
was death for sinners, death in their stead; death, that the penal
claims of law, and that law the unchangeable, unrelaxable law of God,
might be fully satisfied. The redemption price was fixed by a
spotless justice, and the love of Christ to the sinner was to be
tested by the vastness of the claims to be made upon Him. But the
wages of sin is death; and His love shrank not from the full and
awful satisfaction required. It was death in our stead. Then it must
be attended with anxious forebodings. Of what mysteries have I
suggested the recollection to you? Can you comprehend them? That
feeling with which He spoke of the baptism of blood? That last
mysterious agony? That complaint of being forsaken of God? You feel
you cannot. They transcend all your thought; and the love which made
Him stoop to them is therefore love "which passeth knowledge."
3. The love of Christ passeth knowledge if we consider it _as
illustrated by that care for us which signalises His administration._
4. The subject is further _illustrated by the nature of the blessings
which result to men from the love of Christ._--We usually estimate
the strength of love by the blessings it conveys or, at any rate,
would convey. And if the benefits be beyond all estimate, neither can
we measure the love.
5. _The love of Christ passeth knowledge because it is the love of an
infinite nature._ Love rises with the other qualities and perfections
of the being in whom it is found. Among animals the social
attachments are slight, and the instinctive affection dies away when
its purposes are answered. In man love arises with his intellect. In
him it is often only limited by his nature, and when rightly directed
shall be eternal. Many that love on earth shall doubtless love for
ever. Were Christ merely a man His love could not pass knowledge.
What man has felt man can conceive. Love can be measured by the
nature which exercises it. But this love passeth all knowledge but
that of the Divine nature, because itself is Divine. Christ is God,
and he who would fully know His love must be able to span immensity
and to grasp the Infinite Himself.
+II. But while it is true that the love of Christ passeth all
knowledge, it is equally true that it is to be known by us.+--To know
the love of Christ is: 1. _To recognise it in its various forms and
expressions in our constant meditations._ And where shall we turn and
not be met by this, to us, most important subject? How delightful an
occupation, to track all the streams of mercy up to their source. We
are surrounded by the proof of the love of Christ. Let us see to it
that the blinding veil be not on our heart, that our eyes be not
holden that we should not know Him. We are called to know the love of
Christ. Let us accustom ourselves to reflect upon it, to see it in
its various forms and results; and then shall our meditation of Him
be sweet. 2. To know the love of Christ is _to perceive it in its
adaptation to our own personal condition._ 3. To know the love of
Christ is _to experience it in its practical results._ He offers you
pardon, and the offer is a proof and manifestation of His love; but
properly to know it pardon itself must be accepted and embraced. This
is to know his love. Seek it, and you must find it. Rest without it,
and you are but "as sounding brass and a tinkling cymbal." 4. To know
the love of Christ we must _put forth those efforts through which
that love is appointed to express itself in our daily experience._
+Lessons.+--1. _The rejection of love, especially of redeeming love,
involves the deepest guilt._ 2. _Remember that the grace is common to
you all.--R. Watson._
_The Unknown and Known Love of Christ._
+I. There are some respects in which the love of Christ passeth our
knowledge.+--1. In its objects; so unworthy and degraded. 2. In its
sufferings; love to the death. 3. In its care. 4. In its blessings.
5. In its degree. It is the love of an infinite nature.
+II. There are some respects in which the love of Christ may be
known.+--1. Our views of it may be clearer and more consistent.
2. Our views of it may be more confidential and appropriating. 3. Our
views of it may be more impressive and more influential.--_G. Brooks._
_The Transcendent Love of Christ._
+I. This representation must be confirmed.+--1. This love is Divine.
2. Consider the objects it embraced. 3. The means by which it
manifested itself. 4. The blessings it secured.
+II. The perception the Christian may acquire of this love,
notwithstanding its Divine infinitude.+--1. It is the great
interpreting principle which he applies to all the tremendous facts
of redemption. 2. The sacred element and incentive of all piety--the
theme of contemplation, the ground of confidence, the motive of
obedience. 3. The impulse and model of all benevolence and zeal.
+III. Conclusions from a review of the subject.+--1. It is only
natural to expect a transcendent character in Christianity. 2. No
better test exists of what is genuine Christianity than the level of
the views which it exhibits concerning the person and work of Christ
and the tone of the affections which it encourages towards Him.
3. There is much of implicit as well as declarative evidence in
support of the Saviour's supreme Divinity. 4. How necessary is it
that we should live habitually under the influence of this
transcendent love.--_R. W. Hamilton._