How can such opposite emotions as fear and love dwell in the same heart? Certainly they are found in the hearts of children who love their parents and yet respect them and their authority. “Serve the Lord with fear, and rejoice with trembling” (Ps. 2:11).
The phrase “the love of Christ” means His love for us as seen in His sacrificial death. “We love him, because he first loved us” (1 John 4:19). He loved us when we were unlovely; in fact, He loved us when we were ungodly, sinners, and enemies (see Rom. 5:6–10). When He died on the cross, Christ proved His love for the world (John 3:16), the church (Eph. 5:25), and individual sinners (Gal. 2:20). When you consider the reasons why Christ died, you cannot help but love Him.
He died that we might die (v. 14). The tense of the verb gives the meaning “then all died.” This truth is explained in detail in Romans 6, the believer’s identification with Christ. When Christ died, we died in Him and with Him. Therefore, the old life should have no hold on us today. “I am crucified with Christ” (Gal. 2:20).
He died that we might live (vv. 15–17). This is the positive aspect of our identification with Christ: we not only died with Him, but we also were raised with Him that we might “walk in newness of life” (Rom. 6:4). Because we have died with Christ, we can overcome sin; and because we live with Christ, we can bear fruit for God’s glory (Rom. 7:4).
He died that we might live through Him: “God sent his only begotten Son into the world, that we might live through him” (1 John 4:9). This is our experience of salvation, eternal life through faith in Jesus Christ. But He also died that we might live for Him, and not live unto ourselves (2 Cor. 5:15). This is our experience of service. It has well been said, “Christ died our death for us that we might live His life for Him.” If a lost sinner has been to the cross and been saved, how can he spend the rest of his life in selfishness?
In 1858, Frances Ridley Havergal visited Germany with her father, who was getting treatment for his afflicted eyes. While in a pastor’s home, she saw a picture of the crucifixion on the wall, with the words under it: “I did this for thee. What hast thou done for Me?” Quickly she took a piece of paper and wrote a poem based on that motto; but she was not satisfied with it, so she threw the paper into the fireplace. The paper came out unharmed! Later, her father encouraged her to publish it; and we sing it today to a tune composed by Philip P. Bliss. I gave My life for thee, My precious blood I shed, That thou might’st ransomed be, And quickened from the dead; I gave, I gave My life for thee, What hast thou given for Me?
Christ died that we might live through Him and for Him, and that we might live with Him. “Who died for us, that, whether we wake or sleep, we should live together with him” (1 Thess. 5:10). Because of Calvary, believers are going to heaven to live with Christ forever!
He died that we might die, and He died that we might live. But He also died that we might share in the new creation (2 Cor. 5:16–17). Our new relationship to Christ has brought about a new relationship to the world and the people around us. We no longer look at life the way we used to. To know Christ “after the flesh” means to evaluate Him from a human point of view. But “the days of his flesh” are ended (Heb. 5:7) because He has ascended to heaven and is now glorified at the Father’s right hand.
Adam was the head of the old creation, and Christ (the Last Adam, 1 Cor. 15:45) is the Head of the new creation. The old creation was plunged into sin and condemnation because of the disobedience of Adam. The new creation means righteousness and salvation because of the obedience of Jesus Christ. (See Rom. 5:12–21 for the explanation of the “two Adams.”) Because we are a part of the new creation, everything has become new.
For one thing, we have a new view of Christ. It is unfortunate that too great an emphasis is given in music and art on Christ “after the flesh.” The facts about the earthly life of Jesus are important, because the Christian message is grounded in history. But we must interpret the manger by the throne. We do not worship a Babe in a manger; we worship a glorified Savior on the throne.
Because “all things are become new,” we also have a new view of people around us. We see them as sinners for whom Christ died. We no longer see them as friends or enemies, customers or coworkers; we see them the way Christ sees them, as lost sheep who need a shepherd. When you are constrained by the love of Christ, you want to share His love with others.
During an especially controversial presidential election, a church officer came into a Sunday school class wearing a large pin that promoted one of the candidates. The pastor stopped him and advised him to take it off until he was out of church.
“Why take it off?” he argued. “He’s a perfectly good candidate!”
“But suppose the pin is seen by an unsaved man of the other party?” the pastor replied. “Will it upset him and maybe keep him from hearing the Word and getting saved?”
Sullenly, the man removed the pin; and then he smiled and said, “I guess I should remember that people aren’t Republicans or Democrats. They’re sinners who need a Savior—and that’s more important than winning an election.”
But we should also look at other Christians as a part of the new creation, and not evaluate them on the bases of education, race, finances, or position in society. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28).