1 John 3:5
But you know that Christ appeared to take away sins, and in Him there is no sin.
And for Sin Condemned Sin in the FleshHugh Binning1 John 3:5
The Personal History and Character of ChristArchdeacon Hannah.1 John 3:5
The Secret of SinlessnessR. S. Candlish, D. D.1 John 3:5
A Christian's High Condition and HopeJ. N. Pearson, M. A.1 John 3:1-6
Adopting Love of the FatherJohn Eadie, D. D.1 John 3:1-6
Children of GodNewman Smyth.1 John 3:1-6
Children of GodD. Wilcox.1 John 3:1-6
Christians UnknownW. H. Lewis, D. D.1 John 3:1-6
God's Adoptive LoveJ. Morgan, D. D.1 John 3:1-6
Slighted by the WorldScraggs.1 John 3:1-6
Sons of GodS. E. Pierce.1 John 3:1-6
The Dignity of Human Nature and its Consequent ObligationsCharles Lowell.1 John 3:1-6
The Divine Birth -- the Family LikenessR. S. Candlish, D. D.1 John 3:1-6
The FatherJ. J. Eastmead.1 John 3:1-6
The Father's Love and the Children's BlessednessM. G. Pearce.1 John 3:1-6
The Hidden LifeC. H. Spurgeon.1 John 3:1-6
The Love that Calls Us SonsA. Maclaren, D. D.1 John 3:1-6
The Manner of Love Bestowed Upon UsW. Mudge, B. A.1 John 3:1-6
The Present Relationship and Future Prospects of the FaithfulH. P. Bower.1 John 3:1-6
The Privileges of the GoodSamuel Roberts, M. A.1 John 3:1-6
The Sons of GodT. Manton, D. D.1 John 3:1-6
The Spiritual Sonship1 John 3:1-6
The Wonderful Love of God as Displayed in Human RedemptionW. Lloyd.1 John 3:1-6
The World Does not Know ChristC. Stanford, D. D.1 John 3:1-6
The World Knoweth Us NotT. Manton, D. D.1 John 3:1-6
What Manner of LoveA. H. M. H. Aitken.1 John 3:1-6
Righteousness and Sin in Relation to Children of GodR. Finlayson 1 John 3:1-12
Nature of SinN. Emmons, D. D.1 John 3:4-5
SinE. S. Pierce.1 John 3:4-5
SinBp. Ryle.1 John 3:4-5
SinBp. Ryle.1 John 3:4-5
SinT. Boston, D. D.1 John 3:4-5
Sin and its RemovalJ. Morgan, D. D.1 John 3:4-5
Sin and PenaltyC. Stanford, D. D.1 John 3:4-5
Sin the Transgression of the LawT. Manton, D. D.1 John 3:4-5
Sin, the Transgression of the LawD. Savile.1 John 3:4-5
Sins, Small and GreatJ. Trapp.1 John 3:4-5
The Evil of SinT. Manton, D. D.1 John 3:4-5
The Knowledge of Sin Necessary to RepentanceJohn Venn, M. A.1 John 3:4-5
The Law of GodC. Watson, D. D.1 John 3:4-5
The Lawless Nature of SinBp. S. Wilberforce.1 John 3:4-5
The Lawless Nature of SinD. N. Sheldon,, D. D.1 John 3:4-5
The Nature of SinBp. S. Wilberforce.1 John 3:4-5
The Perpetual Obligation of the Moral LawIsaac Watts, D. D.1 John 3:4-5
What is SinJ. J. Lias, M. A.1 John 3:4-5
What is SinL. Abbott, D. D.1 John 3:4-5
What Sin IsJames Cranbrook.1 John 3:4-5
Dissuasives from SinW. Jones 1 John 3:4-6

Whosoever committeth sin, transgresseth also the Law, etc. The apostle, having stated that the influence of the hope of the Christian stimulates him to seek for moral purity, proceeds to present forcible reasons against the commission of sin. Of these reasons we have three chief ones in the text, and these are repeated, with some additional particulars, in verses 7-9.

I. SIN IS OPPOSED TO THE HOLY LAW OF GOD. "Every one that doeth sin doeth also lawlessness: and sin is lawlessness."

1. Sin in its abstract nature. "Sin is the transgression of the Law," or "lawlessness." This is said of sin in general: it is true of every sin, that it is a violation of the Law of God. This is opposed to several modern theories concerning sin. Some say that sin is a natural imperfection of the creature - the crude effort of untrained man for right conduct. Our text says that it is not imperfection, but transgression of a holy Law. And others charge all sin upon defective social arrangements: human society is not rightly organized, and because of this men err. But St. John charges sin upon the individual, and charges it as a disregard or a breach of Divine Law. And others apply the word "misdirection" to what the Bible calls sin, and thus endeavour to get rid of guilt. But misdirection implies a misdirector; that misdirector is man. And sin is more than misdirection; it is the infraction of the holy Law and beautiful order of the Supreme. The sacred Scriptures everywhere assert this. The cherubim and the flaming sword of Eden (Genesis 3:24), the awful voices of Sinai (Exodus 20), and the mournful but glorious sacrifice of Calvary unite in. declaring that sin is the transgression of the Law of God. And the voice of conscience confirms this testimony of Holy Writ. The unsophisticated and awakened conscience cries, "I acknowledge my transgression," etc. (Psalm 2:3, 4).

2. Sin in its actual commission. "Every one that doeth sin doeth also lawlessness." The expression seems to indicate the practice of sin - voluntariness, deliberateness, and activity in wrong-doing. It is the antithesis of the conduct of the child of God in purifying himself. It is not sin as an occasional or exceptional thing, but as a general thing. Persistent activity in doing evil is suggested by the form of expression. We are reminded by it of the expression of the royal and inspired poet, "the workers of iniquity" - persons who habitually practice sin, who work wickedness as though it were their business. Here, then, are reasons why we should not sin.

(1) Sin is a violation of the Law of God; it is a rebellion against his will - the wise, the good, the Holy One. Therefore in itself it is an evil thing, a thing of great enormity.

(2) Law carries with it the idea of penalty. It has its rewards for those who observe it; its punishments for those who transgress it. Hence our interests plead with us against the practice of sin.

II. SIN IS OPPOSED TO THE GLORIOUS GOSPEL OF JESUS CHRIST. The holy will of God the Father and the redemptive work of God the Son are both essentially antagonistic to iniquity. "Ye know that he was manifested to take away sins; and in him is no sin."

1. The end of Christ's mission was the abolition of sin. "He was manifested to take away sins. To this end was the Son of God manifested, that he might destroy the works of the devil." The bearing of our sins in his own body on the tree is not the fact here mentioned. It is involved; for "once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself" (Hebrews 9:26); but it is not brought out in this place. The manifestation denotes his incarnation, and his life and work in the flesh. His entire mission was opposed to sin. He became incarnate, he prayed and preached, he wrestled with temptation, and wrought mighty and gracious works, he suffered and died, he arose from the dead, and he ever lives, to take away sins. "Christ Jesus came into the world to save sinners."

2. A great characteristic of Christ's Person was his freedom from sin. "In him is no sin." He asserted his own sinlessness: "Which of you convicteth me of sin?... The prince of the world cometh: and he hath nothing in me." And this claim he consistently maintained. His enemies tacitly or openly confessed that they could find no sin in him. The Pharisees keenly watched him to discover some matter of accusation against him, but their watching was vain. And when they had preferred a false charge against him before Pilate, the Roman judge said, "I, having examined him before you, found no fault in this Man touching those things whereof ye accuse him;" "I am innocent of the blood of this righteous Man." Judas Iscariot had known Jesus intimately for three years, and after he had traitorously betrayed him, in intolerable anguish he cried, "I have sinned in that I betrayed innocent blood." And his friends, who had been closely and constantly associated with him for three years, invariably asserted the perfect moral purity of his character and conduct. The sinlessness of our Lord should check every inclination to sin in his disciples, and stimulate them to the pursuit of holiness. To commit sin is to run counter to our Saviour's personal character, and to the gracious spirit and grand aim of the redemption which he has wrought.

III. SIN IS OPPOSED TO THE DIVINE LIFE IN MAN. "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither knoweth him."

1. Participation in the Divine life precludes the practice of sin. "Whosoever abideth in him sinneth not." We abide in Christ by believing on him, loving him, communing with him, drawing our life from him (cf. John 15:1-7). That this part of our text cannot mean that sin is impossible to a Christian is evident from 1 John 1:8-10; 1 John 2:1,

2. But in so far as the child of God abides in Christ he is separated from sin. In the degree in which the Divine life is realized by him, in that degree he is unable to sin (cf. verse 9).

2. The practice of sin proves the absence of a true knowledge of Jesus Christ. "Whosoever sinneth hath not seen him, neither knoweth him." The sight and knowledge here spoken of are not merely intellectual, but spiritual; not theoretical, but experimental. And the "sinneth" does not denote sin as an occasional and exceptional thing, but as general and habitual. He who lives in the practice of sin thereby proclaims that he does not know the Lord Jesus Christ. By all these reasons let Christians watch and pray that they sin not, and "follow after sanctification, without which no man shall see the Lord." - W.J.

And in Him is no sin
It has always been felt, even by men who did not view the matter from the Christian standpoint, that the immediate effects of the mission of Christ must be largely ascribed to the influence of that Divine personality which He allied with human nature, and which brought Him into contact, at every stage of His earthly sojourn, with the sorrows, the necessities, and the sympathies of life. The same feeling has brought it to pass that the love of Christ, rather than any other form of the religious sentiment, represents the very heart and centre of the Christian character. "The love of Christ constraineth us," says the apostle; and the love of Christ alone supplies the strong and overruling motive which can conquer the unrighteousness, the impurity, the selfish darkness of the world. It is a leading principle thus suggested by the history of Christ that the power of individual character, with all the special force of sympathy, self-sacrifice, and love, is the most essential element in every kind of influence which has ever brought about great movements or given a right direction to the impulse of change. It is true that the influence must be followed up and perpetuated by a wise organisation; but the best organisation will go for little or nothing if it is not permanently actuated by this individual power. Never has this fruitful principle received so grand an illustration as when the Word was made flesh and dwelt amongst us. The amazing power which our Lord exerted lay not so much in His words and deeds as in the character from which they sprang, not so much in His maxims of charity as in His life of love. This is a more than sufficient answer to the cavils of some who have endeavoured to depreciate the greatness of our Saviour's teaching by trying to prove that it has no new message that He brought into the world. Be that as it may, it was something greater then a new message — it was above all things a new life. When Gibbon mockingly wrote that he had read the golden rule of doing as we would be done by in a moral treatise of Isocrates, written four hundred years before the publication of the Gospel, his words were true enough, but perfectly irrelevant. No one need be in the least surprised to hear it. He might have found much that sounds like the golden rule in a hundred places; hut what he would have found was the shadow, not the power. The mere precept was nothing better than a well-sounding phrase till it was lifted into life and energy by the quickening influence and example of the love of Christ. The power of Christ was both Divine and human — exerted by One who was the Son of Man aa well as the only begotten Son of God. Consider how these two elements were always blended together to constitute the unprecedented manifestation of the Gospel. The life of Christ, then, is the noblest example of the power of influence, just as the Church of Christ is the grandest illustration of the value of system, that have ever yet been made known among mankind. Here we are dealing with a law of universal application. For the two things, influence and system, are the elements which meet in all great institutions; the one to give force and impetus; the other to supply a preservative and perpetuating power. In God Himself these two principles are united in completeness and perfection. His power is as supreme as though no such thing as law existed. His order is so perfect that He is "a law unto Himself and to all other things besides." While both of these are illustrated in the life of Christ and in the Church, both of them rank among the best gifts which God has bestowed on His creatures for the discharge of their work and the improvement of their race. The life of influence is indispensable to give vigour to system; the protection of system is just as requisite to prevent the life of a new impulse from evaporating and loving itself when the motive power has been withdrawn. For such as ourselves the strongest element of personal influence will be found in the sympathy of simple human fellowship — a sympathy which will lead us, in spite of all differences of education and position, to lay mind to mind and heart to heart in dealing with those whom influence can reach, so that, lowly as may be the object which we seek to elevate, a loving and unselfish sympathy may enable us, if the word be not too bold, and if only we may be so highly privileged to lift their nought to value by our side. There never was a time when it was more important to realise this great social gift of sympathy.

(Archdeacon Hannah.)

I. Consider, first, FOR WHAT END HE WAS MANIFESTED. It was to "take away our sins." John has just described sin as "the transgression of the law" (ver. 4). He has fastened upon this as constituting the essence of sin. He is of the same mind with Paul (Romans 8:7). His, like Paul, knows that as our sins are against the law, so the law is against our sins. In the grasp and under the power of the law, as condemned criminals, we are fettered; and can no more get rid of our sins than a doomed felon can shake off his irons. An impotent sense of failure deadens and depresses us, while the feeling of our prostrate bondage in our sins irritates our natural enmity against God. And if we do not relapse into indifference, or take refuge in formality, or sink into sullen gloom, we are shut up to the one only effectual way of ending this miserable struggle between the law and our sinful nature — the way of free grace and sovereign mercy; the way of embracing Him whom "God hath set forth to be a propitiation through faith in His blood." Then indeed "sin shall no more have dominion over us, when we are not under the law, but under grace"; when "there is now to us no condemnation because we are in Christ Jesus." All this, I think, must be held to be comprehended in the fact stated — "He was manifested to take away our sins." And it is all consistent with the object for which John reminds us of it: our purifying ourselves, as He is pure. He was manifested to take away our sins, root and branch. Their power to condemn us He takes away; and so He takes away also their power to rule over us. Nor is this all. In virtue of His being manifested to take away our sins, we receive the Holy Ghost. The obstacle which our sin, as a breach of the law, interposed to His being graciously present with us and in us is taken away. A new nature, a new heart, a new spirit, as respects the law of God and God the lawgiver, a new character as well as a new state, is the result of Christ being manifested to take away our sins. We know that, personally, practically, experimentally, and our knowledge of it is what enables as well as moves us to purify ourselves as Christ is pure. It is so all the rather because, secondly, we are to consider that He is manifested as Himself the Sinless One — "In Him is no sin."

II. WITH THIS SINLESS PERSON WE ARE ONE, "abiding in Him as the Sinless One manifested to take away our sins." And that is our security against sinning — "Whosoever abideth in Him sinneth not." This is the statement of a fact. Between abiding in Christ and sinning there is such an absolute incompatibility that whosoever sinneth is for the time not merely in the position of not abiding in Christ, but in the position of not having seen or known Him.

1. We abide in Christ by faith; by that faith, wrought in us by the Spirit, which unites us to Christ. Our abiding in Him by this faith implies oneness, real and actual oneness. When we sin, when we suffer any such thought, or feeling, or wish to find harbour in our breasts, we cease for the time to be abiding in Him.

2. We abide in Christ by His Spirit abiding in us. That is a filial spirit — the Spirit of God's Son in us crying Abba Father — the Spirit of adoption in us whereby we cry Abba Father.

(R. S. Candlish, D. D.)

Cain, John
Appeared, Manifested, Order, Revealed, Sin, Sins
1. He declares the singular love of God toward us, in making us his sons;
3. who therefore ought obediently to keep his commandments;
11. as also to love one another as brothers.

Dictionary of Bible Themes
1 John 3:5

     2030   Christ, holiness
     2063   Christ, perfection
     2075   Christ, sinless
     2354   Christ, mission
     2372   Christ, victory
     2421   gospel, historical foundation
     6023   sin, universality
     6025   sin, and God's character
     6028   sin, deliverance from
     6040   sinners
     6163   faults
     6617   atonement, in NT
     6750   sin-bearer
     8201   blamelessness
     8321   perfection, divine

1 John 3:1-6

     1065   God, holiness of

1 John 3:3-10

     5441   philosophy

1 John 3:4-5

     8279   innocence, examples

1 John 3:5-6

     2324   Christ, as Saviour

The Purifying Hope
Eversley, 1869. Windsor Castle, 1869. 1 John iii. 2. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure." Let us consider this noble text, and see something, at least, of what it has to tell us. It is, like all God's messages, all God's laws, ay, like God's world in which we live and breathe,
Charles Kingsley—All Saints' Day and Other Sermons

Second Sunday after Trinity Exhortation to Brotherly Love.
Text: 1 John 3, 13-18. 13 Marvel not, brethren, if the world hateth you. 14 We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath the world's goods, and beholdeth his brother in need, and shutteth
Martin Luther—Epistle Sermons, Vol. III

The Growth and Power of Sin
'And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering: But unto Cain, and to his offering, he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou
Alexander Maclaren—Expositions of Holy Scripture

The Love that Calls us Sons
'Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God....'--1 John iii. 1. One or two points of an expository character will serve to introduce what else I have to say on these words. The text is, I suppose, generally understood as if it pointed to the fact that we are called the sons of God as the great exemplification of the wonderfulness of His love. That is a perfectly possible view of the connection and meaning of the text. But if we are to
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Unrevealed Future of the Sons of God
'Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.'--1 John iii. 2. I have hesitated, as you may well believe, whether I should take these words for a text. They seem so far to surpass anything that can be said concerning them, and they cover such immense fields of dim thought, that one may well be afraid lest one should spoil them by even attempting to dilate on them. And
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Purifying Influence of Hope
'And every man that hath this hope in Him purifieth himself, even as He is pure.'--1 John iii. 3. That is a very remarkable 'and' with which this verse begins. The Apostle has just been touching the very heights of devout contemplation, soaring away up into dim regions where it is very hard to follow,--'We shall be like Him, for we shall see Him as He is.' And now, without a pause, and linking his thoughts together by a simple 'and,' he passes from the unimaginable splendours of the Beatific Vision
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Practical Righteousness
Little children, let no man deceive you; he that doeth righteousness is righteous, even as He is righteous.'--1 John iii. 7. The popular idea of the Apostle John is strangely unlike the real man. He is supposed to be the gentle Apostle of Love, the mystic amongst the Twelve. He is that, but he was the 'son of thunder' before he was the Apostle of Love, and he did not drop the first character when he attained the second. No doubt his central thought was, 'God is Love'; no doubt that thought had
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Meaning of Sin, and the Revelation of the True Self
"In this we have come to know what love is, because He laid down His life for us. And we ought to lay down our lives for the brethren."--1 JOHN III. 16. It is important that we should arrive at some clearer understanding of the nature of sin. Let us approach the question from the side of the Divine Indwelling. The doctrine of the Divine Immanence, in things and in persons, that doctrine which we are to-day slowly recovering, is rescued from pantheism by holding fast at the same time to the Christian
J. H. Beibitz—Gloria Crucis

How to Fertilize Love
Love is the greatest thing in earth or heaven. Out of it flows most of the things that are worth while in life. Love of relatives, love of friends, and love of the brethren (1 John 3: 14) make life worth living. There is no heart so empty as the heart that is without love. There is no life so joyful as the love-filled life. Love puts a song in the heart, a sparkle in the eye, a smile on the lips, and makes the whole being glad. And God's love is greater than all else. He who has God's love has a
Charles Wesley Naylor—Heart Talks

Vanity of Human Glory.
"The world knoweth us not, because it knew Him not."--1 John iii. 1 Of St. Simon and St. Jude, the Saints whom we this day commemorate, little is known[1]. St. Jude, indeed, still lives in the Church in his Catholic epistle; but of his history we only know that he was brother to St. James the Less, and nearly related to our Lord and that, like St. Peter, he had been a married man. Besides his name of Jude or Judas, he is also called Thaddaeus and Lebbaeus in the Gospels. Of St. Simon we only
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The First Fruits of the Spirit
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." Rom. 8:1 1. By "them which are in Christ Jesus," St. Paul evidently means, those who truly believe in him; those who, "being justified by faith, have peace with God through our Lord Jesus Christ." They who thus believe do no longer "walk after the flesh," no longer follow the motions of corrupt nature, but "after the Spirit"; both their thoughts, words, and works are under
John Wesley—Sermons on Several Occasions

The End of Christ's Coming
"For this purpose was the Son of God manifested, that he might destroy the works of the devil." 1 John 3:8. 1. Many eminent writers, heathen as well as Christian, both in earlier and later ages, have employed their utmost labour and art in painting the beauty of virtue. And the same pains they have taken to describe, in the liveliest colours, the deformity of vice; both of vice in general, and of those particular vices which were most prevalent in their respective ages and countries. With equal care
John Wesley—Sermons on Several Occasions

The Great Privilege of those that are Born of God
"Whosoever is born of God doth not commit sin." 1 John 3:9. 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one
John Wesley—Sermons on Several Occasions

The Beatific vision
"Millions of years my wondering eyes Shall o'er thy beauties rove; And endless ages I'll adore The glories of thy love." We are rejoiced to find such a verse as this, for it tells us that our curiosity shall be satisfied, our desire consummated, our bliss perfected. "WE SHALL SEE HIM AS HE IS." Heaven shall be ours, and all we ever dreamed of him shall be more than in our possession. By the help of God's mighty Spirit, who alone can put words in our mouths, let us speak first of all concerning the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

A Present Religion
It is astonishing how distance blunts the keen edge of anything that is disagreeable. War is at all times a most fearful scourge. The thought of slain bodies and of murdered men must always harrow up the soul; but because we hear of these things in the distance, there are few Englishmen who can truly enter into their horrors. If we should hear the booming of cannon on the deep which girdles this island; if we should see at our doors the marks of carnage and bloodshed; then should we more thoroughly
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Death of Christ for his People
"He laid down his life for us."--1 John 3:16. COME, believer and contemplate this sublime truth, thus proclaimed to thee in simple monosyllables: "He laid down his life for us." There is not one long word in the sentence; it is all as simple as it can be; and it is simple because it is sublime. Sublimity in thought always needs simplicity in words to express itself. Little thoughts require great words to explain them; little preachers need Latin words to convey their feeble ideas, but great thoughts
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

The Warrant of Faith
We sing, and sing rightly too-- "My soul, no more attempt to draw Thy life and comfort from the law," for from the law death cometh and not life, misery and not comfort. "To convince and to condemn is all the law can do." O, when will all professors, and especially all professed ministers of Christ, learn the difference between the law and the gospel? Most of them make a mingle-mangle, and serve out deadly potions to the people, often containing but one ounce of gospel to a pound of law, whereas,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

The Way of Life.
(Second Sunday after Trinity.) 1 JOHN iii. 14. "We know that we have passed from death unto life, because we love the brethren." The writings of S. John the Evangelist breathe forth love as a flower garden does sweetness. Here lies the secret of S. John's title, "the disciple whom Jesus loved." Love begets love, and the disciple was so near to the heart of his Master because he loved much. When the text was written he was a very old man, and Bishop of Ephesus. It was in that fair and famous
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

"But Ye have Received the Spirit of Adoption, Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"But ye have received the Spirit of adoption, whereby we cry, Abba, Father." "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God," 1 John iii. 1. It is a wonderful expression of love to advance his own creatures, not only infinitely below himself, but far below other creatures, to such a dignity. Lord, what is man that thou so magnified him! But it surpasseth wonder, that rebellious creatures, his enemies, should have, not only
Hugh Binning—The Works of the Rev. Hugh Binning

"Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." As there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinners, such as, to make them the sons of God who were the children of the devil, and heirs of a kingdom who were heirs of wrath; so there is a depth of wisdom in the Lord's allowance and manner of dispensing his love and grace in this life. For though the love be wonderful, that we should be called the sons of God; yet, as that apostle speaks,
Hugh Binning—The Works of the Rev. Hugh Binning

"And for Sin Condemned Sin in the Flesh. "
Rom. viii. 3.--"And for sin condemned sin in the flesh." The great and wonderful actions of great and excellent persons must needs have some great ends answerable to them. Wisdom will teach them not to do strange things, but for some rare purposes, for it were a folly and madness to do great things to compass some small and petty end, as unsuitable as that a mountain should travail to bring forth a mouse. Truly we must conceive, that it must needs be some honourable and high business, that brought
Hugh Binning—The Works of the Rev. Hugh Binning

What is Sanctification?
Scripturally, the word sanctification has three meanings: First, separation; second, dedication; third, spirit-filling. Webster's definition of it is as follows: "1. Sanctification is the act of God's grace by which the affections of man are purified, or alienated from sin and the world, and exalted to a supreme love of God; also, the state of being thus purified or sanctified. 2. The act of consecrating, or setting apart for a sacred purpose." "Sanctifier. One who sanctifies or makes holy; specifically,
J. W. Byers—Sanctification

The Sinner Arraigned and Convicted.
1. Conviction of guilt necessary.--2. A charge of rebellion against God advanced.--3. Where it is shown--that all men are born under God's law.--4. That no man hath perfectly kept it.--5. An appeal to the reader's conscience on this head, that he hath not.--6. That to have broken it, is an evil inexpressibly great.--7. Illustrated by a more particular view of the aggravations of this guilt, arising--from knowledge.--8. From divine favors received.--9. From convictions of conscience overborne.--10.
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Solidarity of the Human Family
Every man has worth and sacredness as a man. We fixed on that as the simplest and most fundamental social principle of Jesus. The second question is, What relation do men bear to each other? DAILY READINGS First Day: The Social Impulse and the Law of Christ And one of them, a lawyer, asked him a question, trying him: Teacher, which is the great commandment in the law? And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is
Walter Rauschenbusch—The Social Principles of Jesus

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