That conflict ranges the dearest in opposite ranks. The gospel is the great solvent. As when a substance is brought into contact with some chemical compound, which has greater affinity for one of its elements than the other element has, the old combination is dissolved, and a new and more stable one is formed, so Christianity analyses and destroys in order to synthesis and construction. In verse 21 our Lord had foretold that brother should deliver up brother to death. Here the severance is considered from the opposite side. The persons who are 'set at variance' with their kindred are here Christians. Perhaps it is fanciful to observe that they are all junior members of families, as if the young would be more likely to flock to the new light. But however that may be, the separation is mutual, but the hate is all on one side. The 'man's foes' are of his own household; but he is not their foe, though he be parted from them.
III. Earthly love may be a worse foe to a true Christian than even the enmity of the dearest; and that enmity may often be excited by the Christian subordination of earthly to heavenly love. So our Lord passes from the warnings of discord and hate to the danger of the opposite--undue love.
He claims absolute supremacy in our hearts. He goes still farther, and claims the surrender, not only of affections, but of self and life to Him. What a strange claim this is! A Jewish peasant, dead nineteen hundred years since, fronts the whole race of man, and asserts His right to their love, which is strange, and to their supreme love, which is stranger still. Why should we love Him at all, if He were only a man, however pure and benevolent? We may admire, as we do many another fair nature in the past; but is there any possibility of evoking anything as warm as love to an unseen person, who can have had no knowledge of or love to us? And why should we love Him more than our dearest, from whom we have drawn, or to whom we have given, life? What explanation or justification does He give of this unexampled demand? Absolutely none. He seems to think that its reasonableness needs no elucidation. Surely never did teacher professing wisdom, modesty, and, still more, religion, put forward such a claim of right; and surely never besides did any succeed in persuading generations unborn to yield His demand, when they heard it. The strangest thing in the world's history is that to-day there are millions who do love Jesus Christ more than all besides, and whose chief self-accusation is that they do not love Him more. The strange, audacious claim is most reasonable, if we believe that Jesus is the Son of God, who died for each of us, and that each man and woman to the last of the generations had a separate place in His divine human love when He died. It is meet to love Him, if that be true; it is not, unless it be. The requirement is as stringent as strange. If the two ever seem to conflict, the earthly must give way. If the earthly be withdrawn, there must be found sufficiency for comfort and peace in the heavenly. The lower must not be permitted to hinder the flight of the heavenly to its home. 'More than Me' is a rebuke to most of us. What a contrast between the warmth of our earthly and the tepidity or coldness of our heavenly love! How spontaneously our thoughts, when left free, turn to the one; how hard we find it to keep them fixed on the other! How sweet service is to the dear ones here; how reluctantly it is given to Christ! How we long, when parted, to rejoin them; how little we are drawn to the place where He is! We have all to confess that we are 'not worthy of' Him; that we requite His love with inadequate returns, and live lives which tax His love for its highest exercise, the free forgiveness of sins against itself. Compliance with that stringent law, and subordinating all earthly love to His, is the true elevating and ennobling of the earthly. It is promoted, not degraded, when it is made second, and is infinitely sweeter and deeper then than when it was set in the place of supremacy, where it had no right to be.