Christian Love

Christian love, as the classic Reformed and Puritan authors understood it, is not a mere sentiment or a matter of warm feelings. It is a grace worked in the heart by God, a living and active principle that shapes how believers think, speak, and act toward God and toward one another. The teaching gathered here centers on the epistle to the Romans, where Paul sets love in the context of justification, adoption, union with Christ, and the life of the church. The authors represented—Charles Spurgeon, Jonathan Edwards, and Matthew Henry—agree that love is the great evidence of grace and the mainspring of obedience. They also agree that love must be sincere, practical, and patterned after Christ's own self-denial. Why this matters is simple: without love, profession is empty, unity fractures, and the glory of God in his people is obscured. Love is the atmosphere in which all other graces live and breathe.

Love to Christ as the root of obedience

Spurgeon and Edwards both root Christian love in the believer's relation to Christ, though they emphasize different aspects. Spurgeon argues that Christ's death for the ungodly is the strongest argument to make saved sinners love him, and love for Christ is the mainspring of obedience (Romans 5:6). In his view, the cross does not merely inform the mind; it melts the heart and moves the will. Edwards adds that continuing in Christ's love and keeping his commandments are necessary for abiding in his love (John 15:9–10). For Edwards, love is not a one-time experience but a continuing path of obedience. The two emphases are complementary: Spurgeon stresses the motive, Edwards the perseverance. Henry brings the inward and outward together when he says that to be alive unto God is to have the soul carried out toward God with delight, regard, and concern, with the love of God reigning in the heart (Romans 6:11). Love to God is not a corner of the soul but a reigning affection.

Christ’s death for the ungodly is the grandest argument to make the ungodly love him when they are saved. To love Christ is the mainspring of obedience in men’how shall men be led to love him Charles Spurgeon, sermon “For Whom Did Christ Die?” Continue ye in my love. If ye keep (or abide in) my commandments, ye shall abide in my love: even as I have kept my Father’s commandments, and abide in his love Jonathan Edwards, “Justification by Faith Alone” To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God Matthew Henry, “Exposition of the Old and New Testaments”

Love to God and the sweetness of providence

Henry gives particular attention to how love to God changes the believer's experience of life. Believers who love God are described as those whose affections go out toward God as the chief good and highest end (Romans 8:28). This is not a vague spirituality but a reordering of desire. Henry adds that love to God makes every providence sweet and profitable, because those who love God make the best of all he does (Romans 8:28). The point is not that suffering becomes pleasant in itself, but that love trusts the hand that sends it. Henry also says that believers do not love Christ less because of their sufferings, since they do not think he loves them less; true Christian love takes all that comes from love in good part (Romans 8:35). Here love is both affection and interpretation: it reads providence through the character of God. Spurgeon's earlier point about communion with Christ as the channel of peace fits this same theme. Living near to Christ removes fear, not because circumstances change, but because love knows the one who ordains them (Romans 5:1).

They love God. This includes all the out-goings of the soul's affections towards God as the chief good and highest end Matthew Henry, “Exposition of the Old and New Testaments” It is our love to God that makes every providence sweet, and therefore profitable. Those that love God make the best of all he does, and take all in good part Matthew Henry, “Exposition of the Old and New Testaments” We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love Matthew Henry, “Exposition of the Old and New Testaments” I must take care, above all, that I cultivate communion with Christ, for though that can never be the basis of my peace—mark that—yet it will be the channel of it. If I live near to Christ, I shall not know fear Charles Spurgeon, sermon “Peace By Believing”

Sincere love among believers

Henry is especially full on the practical shape of love within the church. Christian love must be genuine and sincere, not merely expressed in words or outward pretense (Romans 12:9). It should be tender, natural, and affectionate, like the love of parents for their children, flowing freely from a renewed heart (Romans 12:10). This tenderness is not weakness; it is the strength of a new nature. Henry also notes that loving others is a benefit to ourselves, because they are likewise commanded to love us, and mutual love is one of the sweetest experiences on earth (Romans 12:10). True Christian love makes the joys and sorrows of other believers our own, so that we rejoice with the joyful and weep with the weeping (Romans 12:15). This is not mere politeness but a real participation in another's condition. Christians should not envy those who prosper or despise those who suffer, but share in just and reasonable joys and sorrows (Romans 12:15).

Let love be without dissimulation; not in compliment and pretence, but in reality; not in word and tongue only, 1 John iii. 18. The right love is love unfeigned; not as the kisses of an enemy, which are deceitful Matthew Henry, “Exposition of the Old and New Testaments” Be kindly affectioned one to another, with brotherly love, philostorgoi—it signifies not only love, but a readiness and inclination to love, the most genuine and free affection, kindness flowing out as from a spring. It properly denotes the love of parents to their children, which, as it is the most tender, so it is the most natural, of any, unforced, unconstrained; such must our love be to one another, and such it will be where there is a new nature and the law of love is written in the heart Matthew Henry, “Exposition of the Old and New Testaments” Where there is a mutual love between the members of the mystical body, there will be such a fellow-feeling. See 1 Cor. xii. 26. True love will interest us in the sorrows and joys of one another, and teach us to make them our own Matthew Henry, “Exposition of the Old and New Testaments”

Love in action: giving, hospitality, and honoring others

For Henry, love must take concrete form. Christians must not only speak kindly but actually give material help to fellow believers who lack necessities (Romans 12:13). Those who have resources must share them with needy saints, feeling their wants as their own (Romans 12:13). This is not a general humanitarianism but a special duty within the household of faith. Christians owe a special love and duty of relief to fellow Christians above the common love owed to all people (Romans 12:13). Henry also urges eagerness in hospitality: Christians should be eager and forward to show hospitality, seeking opportunities to welcome strangers (Romans 12:13). Love also shows itself in honor. Instead of competing for superiority, Christians should eagerly give honor and preeminence to others, esteeming them better than themselves (Romans 12:10). We should be quicker to notice and praise the gifts and graces of others than our own, because we know more evil about our own hearts than about anyone else's (Romans 12:10). Honoring others means striving to be first in showing respect and performing acts of Christian love, not seeking honor for ourselves (Romans 12:10).

It is but a mock love which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them Matthew Henry, “Exposition of the Old and New Testaments” It is the duty of those who have wherewithal to distribute, or (as it might better be read) to communicate to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry Matthew Henry, “Exposition of the Old and New Testaments” We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-christians (Gal. vi. 10), Especially to those who are of the household of faith Matthew Henry, “Exposition of the Old and New Testaments” In honour preferring one another. Instead of contending for superiority, let us be forward to give to others the pre-eminence. This is explained, Phil. ii. 3, Let each esteem other better than themselves Matthew Henry, “Exposition of the Old and New Testaments”

Love as the fulfilling of the law

Henry develops at length the idea that love is the fulfilling of the law. Love is a permanent debt owed to others, not an optional matter, because God's law and the welfare of mankind require it (Romans 13:8). Love is the fulfilling of the law because it includes all the duties of the second table of the commandments, and sincere love is accepted by God as such (Romans 13:8–9). Henry even says that God is love, and love is his image in the soul, fitting the heart for every good work and making it well molded (Romans 13:8). The last five commandments are all summed up in the command to love one's neighbor as oneself, meaning with the same sincerity though not the same degree as self-love (Romans 13:9). Loving one's neighbor as oneself means desiring the welfare of his body, goods, and good name as one's own, which is the basis of the golden rule (Romans 13:9). Henry makes a striking application: one who tempts others to sin and defiles their minds and consciences actually hates them, even if he professes passionate love, just as the devil wars against the soul (Romans 13:9). Love works no ill to one's neighbor; it neither practices nor contrives any evil, and the projecting of evil is in effect the performing of it (Romans 13:10). Love not only works no ill but also works all the good that may be, and it is a sin both to devise evil against one's neighbor and to withhold good from those to whom it is due (Romans 13:10).

But to love one another, this is a debt that must be always in the paying, and yet always owing." Love is a debt. The law of God and the interest of mankind make it so. It is not a thing which we are left at liberty about, but it is enjoined us, as the principle and summary of all duty owing one to another Matthew Henry, “Exposition of the Old and New Testaments” for love is the fulfilling of the law; not perfectly, but it is a good step towards it. It is inclusive of all the duties of the second table, which he specifies, v. 9, and these suppose the love of God Matthew Henry, “Exposition of the Old and New Testaments” God is love (1 John iv. 16), and love is his image upon the soul: where it is, the soul is well moulded, and the heart fitted for every good work Matthew Henry, “Exposition of the Old and New Testaments” He that tempts others to sin, and defiles their minds and consciences, though he may pretend the most passionate love (Prov. vii. 15, 18), does really hate them, just as the devil does, who wars against the soul Matthew Henry, “Exposition of the Old and New Testaments” Love worketh no ill (v. 10)—he that walks in love, that is actuated and governed by a principle of love, worketh no ill; he neither practises nor contrives any ill to his neighbour, to any one that he has any thing to do with: ouk ergazetai. The projecting of evil is in effect the performing of it Matthew Henry, “Exposition of the Old and New Testaments”

Love for enemies and the conquest of evil

Henry gives sustained attention to the Christian's duty toward enemies, a theme that tests the genuineness of love. Christianity teaches a unique way of behaving toward enemies: doing them no hurt and all the good we can, aiming at inward peace rather than victory (Romans 12:19–21). Christians must not only avoid harming enemies but actively do them all the good they can, showing love in both word and deed (Romans 12:14, 12:20). To bless persecutors means to speak well of them, speak respectfully to them, wish their good, and pray for them, rather than cursing them (Romans 12:14). Christians should be ready to show practical kindness to an enemy in need, such as feeding him when hungry or giving him drink when thirsty, as evidence of sincere forgiveness (Romans 12:20). A Christian must not let the evil of a provocation overpower him, disturb his peace, destroy his love, or drive him to seek revenge (Romans 12:21). A Christian must overcome evil with good, using patience, forbearance, kindness, and beneficence to defeat ill designs and preserve his own peace (Romans 12:21). Henry also notes that the prohibition of revenge applies to everyone, whether friend or enemy, because returning evil for evil loses friends and forfeits the opportunity to gain enemies (Romans 12:17). A remedy against revenge is to yield to the wrath of an enemy rather than answer wrath with wrath, receiving injuries as wool receives a stone (Romans 12:19).

Now Christianity teaches us how to behave towards our enemies; and in this instruction it quite differs from all other rules and methods, which generally aim at victory and dominion; but this at inward peace and satisfaction. Whoever are our enemies, that wish us ill and seek to do us ill, our rule is to do them no hurt, but all the good we can Matthew Henry, “Exposition of the Old and New Testaments” We must not only not to hurt to our enemies, but our religion goes higher, and teaches us to do them all the good we can. It is a command peculiar to Christianity, and which does highly commend it: Love your enemies, Matt. v. 44. We are here taught to show that love to them both in word and deed Matthew Henry, “Exposition of the Old and New Testaments” Bless them; that is, First, "Speak well of them. If there be any thing in them that is commendable and praiseworthy, take notice of it, and mention it to their honour." Secondly, "Speak respectfully to them, according as their place is, not rendering railing for railing, and bitterness for bitterness." And, Thirdly, We must wish well to them, and desire their good, so far from seeking any revenge. Nay, Fourthly, We must offer up that desire to God, by prayer for them Matthew Henry, “Exposition of the Old and New Testaments” If thine enemy hunger, as thou hast ability and opportunity, be ready and forward to show him any kindness, and do him any office of love for his good; and be never the less forward for his having been thine enemy, but rather the more, that thou mayest thereby testify the sincerity of thy forgiveness of him Matthew Henry, “Exposition of the Old and New Testaments” But overcome evil with good, with the good of patience and forbearance, nay, and of kindness and beneficence to those that wrong you. Learn to defeat their ill designs against you, and either to change them, or at least to preserve your own peace Matthew Henry, “Exposition of the Old and New Testaments” Give place to it, that is, be of a yielding temper; do not answer wrath with wrath, but with love rather. Yielding pacifies great offences, Eccl. x. 4. Receive affronts and injuries, as a stone is received into a heap of wool, which gives way to it, and so it does not rebound back, nor go any further Matthew Henry, “Exposition of the Old and New Testaments”

Love, liberty, and the weak believer

One of the most searching applications of love in Henry's exposition concerns differences among believers over disputable matters. The real problem in church disputes is not the difference of opinion itself, but the sinful mismanagement of that difference (Romans 14:1). Those who understand their Christian liberty sin by despising and looking down on weaker believers who have scruples (Romans 14:3). Those who are weak in faith sin by judging and censuring stronger believers as ungodly or careless (Romans 14:3). The remedy is gentle persuasion to mutual forbearance, not harsh church discipline against either side (Romans 14:1–23). Henry insists that we must not reject or despise weak believers because God has accepted them (Romans 14:3). We must not judge other believers because they are God's servants, not ours (Romans 14:4). True Christian love makes us tender of our brethren's peace and purity, and gives regard to their consciences as well as our own (Romans 14:15). Christ's love in dying for souls should make believers very tender of the salvation of others and willing to give up small liberties for them (Romans 14:15). Henry adds a sober warning: when a stronger Christian's use of lawful food grieves a weaker brother, the stronger Christian is walking uncharitably, and the apostle reproves the defect in love more than the defect in knowledge (Romans 14:15). Self-denial in indifferent things for the sake of a brother is pleasing to God, profitable to others, and no harm to oneself (Romans 14:21).

It was not so much the difference itself that did the mischief as the mismanagement of the difference, making it a bone of contention Matthew Henry, “Exposition of the Old and New Testaments” Those who were strong, and knew their Christian liberty, and made use of it, despised the weak, who did not. Whereas they should have pitied them, and helped them, and afforded them meek and friendly instruction, they trampled upon them as silly, and humoursome, and superstitious, for scrupling those things which they knew to be lawful: so apt are those who have knowledge to be puffed up with it, and to look disdainfully and scornfully upon their brethren Matthew Henry, “Exposition of the Old and New Testaments” Those who were weak, and durst not use their Christian liberty, judged and censured the strong, who did, as if they were loose Christians, carnal professors, that cared not what they did, but walked at all adventures, and stuck at nothing Matthew Henry, “Exposition of the Old and New Testaments” Charity to the souls of our brethren is the best charity. True love would make us tender of their peace and purity, and beget a regard to their consciences as well as to our own Matthew Henry, “Exposition of the Old and New Testaments” Secondly, The consideration of the love of Christ in dying for souls should make us very tender of the happiness and salvation of souls, and careful not to do any thing which may obstruct and hinder them. Did Christ quit a life for souls, such a life, and shall not we quit a morsel of meat for them Matthew Henry, “Exposition of the Old and New Testaments” It is good—pleasing to God, profitable to our brother, and no harm to ourselves. Daniel and his fellows were in better liking with pulse and water than those were who ate the portion of the king's meat Matthew Henry, “Exposition of the Old and New Testaments”

Unity, prayer, and the glory of God

The final end of Christian love is the glory of God and the unity of his people. Henry says the ultimate goal of Christian unity is that God may be glorified (Romans 15:6). Like-mindedness among Christians serves the purpose of glorifying God with one mind and one mouth (Romans 15:6). True unity requires both one mind and one mouth, because God looks at the heart and will scarcely be glorified without a conjunction of both (Romans 15:6). One mouth means united confession of God's truths, united praise, peaceful common conversation, and united participation in the solemn assembly (Romans 15:6). The example and motive for receiving one another is that Christ has received us into the closest possible relationship with himself (Romans 15:7). Our receiving one another must also have the glory of God as its great end, and mutual love among believers greatly promotes this (Romans 15:7). Prayer is a special expression of this love. Even a great apostle like Paul earnestly asked ordinary Christians to pray for him, and mutual prayer is a mark of mutual love (Romans 15:30). Love for fellow believers should make Christians as earnest in praying for others as their own needs make them for themselves (Romans 15:30). Henry also notes that Christians should be quick to recognize and praise what is excellent in others, both as a proper reward for virtue and to encourage others to imitate it (Romans 15:14). We should be inclined to believe good reports about others, especially when there is strong evidence, since it is safer to err on the side of charitable belief than on the side of skepticism (Romans 15:14).

The end of his desire: that God may be glorified, v. 6. This is his plea with God in prayer, and is likewise an argument with them to seek it Matthew Henry, “Exposition of the Old and New Testaments” Like-mindedness among Christians is in order to our glorifying God, 1. With one mind and one mouth. It is desirable that Christians should agree in every thing, that so they may agree in this, to praise God together Matthew Henry, “Exposition of the Old and New Testaments” It will not suffice that there be one mouth, but there must be one mind, for God looks at the heart; nay, there will hardly be one mouth where there is not one mind, and God will scarcely be glorified where there is not a sweet conjunction of both Matthew Henry, “Exposition of the Old and New Testaments” Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his Matthew Henry, “Exposition of the Old and New Testaments” Though Paul was a great apostle, yet he begged the prayers of the meanest Christians, not here only, but in several other of the epistles. He had prayed much for them, and this he desires as the return of his kindness. Interchanging prayers is an excellent token of the interchanging of loves Matthew Henry, “Exposition of the Old and New Testaments” True love to our brethren should make us as earnest for them as sense of our own need makes us for ourselves Matthew Henry, “Exposition of the Old and New Testaments” We must be forward to observe and commend in others that which is excellent and praise-worthy; it is part of the present recompence of virtue and usefulness, and will be of use to quicken others to a holy emulation Matthew Henry, “Exposition of the Old and New Testaments” As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be forward to believe good concerning others: in this case charity hopeth all things, and believeth all things, and (if the probabilities be any way strong, as here they were) is persuaded Matthew Henry, “Exposition of the Old and New Testaments”

Love for the lost and for distant saints

Love in the Reformed and Puritan tradition is not confined to one's local assembly. Henry highlights Paul's catholic love, which extended to all the Roman Christians, even those he had not personally met, rejoicing in their gifts and graces (Romans 1:8). Paul's example also teaches charity in prayer, since he prayed expressly for believers he did not personally know (Romans 1:9). Even a flourishing church still needs the prayers of others, and praying for friends is one of the greatest kindnesses we can do them (Romans 1:9). Love also reaches the lost. Paul sincerely desired and prayed for the salvation of the Jews, even though he preached against them (Romans 10:1). We should speak the best truthfully possible even of our worst enemies and recognize what is commendable in them (Romans 10:2). Out of love for his fellow Jews, Paul was willing, if it were lawful and effective, to be accursed and cut off from Christ for their salvation (Romans 9:3). Henry interprets this carefully: Paul's wish included willingness to bear the most shameful rejection and persecution from men, even being treated as an accursed person, if it would benefit the Jews (Romans 9:3). Some think Paul's expression goes even further, indicating he could be content to lose his own share of happiness in Christ if that could be a means of the Jews' salvation (Romans 9:3). Henry does not settle that question dogmatically, but he presents it as evidence of the depth of Paul's love. Believing Gentiles should make every effort to bring the Jews to faith, since those who have found mercy should labor so that others may obtain mercy through them (Romans 11:31).

Many of these Romans Paul had no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces Matthew Henry, “Exposition of the Old and New Testaments” 2. Charity in prayer: I make mention of you. Though he had not particular acquaintance with them, nor interest in them, yet he prayed for them; not only for all saints in general, but he made express mention of them. It is not unfit sometimes to be express in our prayers for particular churches and places; not to inform God, but to affect ourselves Matthew Henry, “Exposition of the Old and New Testaments” Though a famous flourishing church, yet they had need to be prayed for; they had not yet attained. Paul mentions this as an instance of his love to them. One of the greatest kindnesses we can do our friends, and sometimes the only kindness that is in the power of our hands, is, by prayer to recommend them to the loving-kindness of God Matthew Henry, “Exposition of the Old and New Testaments” Though Paul preached against them, yet he prayed for them. Herein he was merciful, as God is, who is not willing that any should perish (2 Pet. iii. 9), desires not the death of sinners. It is our duty truly and earnestly to desire the salvation of our own Matthew Henry, “Exposition of the Old and New Testaments” The unbelieving Jews were the most bitter enemies Paul had in the world, and yet Paul gives them as good a character as the truth would bear. We should say the best we can even of our worst enemies; this is blessing those that curse us. Charity teaches us to have the best opinion of persons, and to put the best construction upon words and actions, that they will bear Matthew Henry, “Exposition of the Old and New Testaments” I could wish; he does not say, I do wish, for it was no proper means appointed for such an end; but, if it were, I could wish that myself were accursed from Christ for my brethren—a very high pang of zeal and affection for his countrymen Matthew Henry, “Exposition of the Old and New Testaments” Nay, some think that the expression goes further, and that he could be content to be cut off from all his share of happiness in Christ, if that might be a means of their salvation. It is a common charity that begins at home; this is something higher, and more noble and generous Matthew Henry, “Exposition of the Old and New Testaments” He takes it for granted that the believing Gentiles would do their utmost endeavour to work upon the Jews—that, when God had persuaded Japhet, Japhet would be labouring to persuade Shem. True grace hates monopolies. Those that have found mercy themselves should endeavour that through their mercy others also may obtain mercy Matthew Henry, “Exposition of the Old and New Testaments”

The pattern of Christ's self-denial

All the authors agree that Christ is the supreme pattern of Christian love. Henry argues that Christ did not please himself but denied his natural ease and pleasure in his humiliation, preferring our benefit to his own comfort (Romans 15:3). Christ's self-denial in bearing the guilt and curse of sin is a reason why believers should bear the infirmities of the weak rather than please themselves (Romans 15:1–3). Since Christ, who was infinitely happy and equal with God, bore our sins and did not please himself, believers should be humble, self-denying, and considerate of one another (Romans 15:3). This is the deepest ground of love: not human niceness, but the cross. Spurgeon's emphasis on Christ's death for the ungodly and Edwards's insistence on abiding in Christ's love both converge here. Love is not self-generated; it is learned at the foot of the cross and sustained by communion with the risen Christ. Henry also notes that Christ deals gently with those who have true grace even though they are weak in it (Romans 14:15). The church's love is to be a reflection of that gentleness.

It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure Matthew Henry, “Exposition of the Old and New Testaments” This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it Matthew Henry, “Exposition of the Old and New Testaments” Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services,—even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us,—even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another Matthew Henry, “Exposition of the Old and New Testaments” Christ deals gently with those that have true grace, though they are weak in it Matthew Henry, “Exposition of the Old and New Testaments”