Ezekiel 36:31
Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your iniquities and abominations.
Mistaken Notions About RepentanceEzekiel 36:31
Self-Abasement, the Sign of a ChristianEzekiel 36:31
Self-Knowledge and Self-LoathingJ.R. Thomson Ezekiel 36:31
The Sense of SinW. L. Watkinson.Ezekiel 36:31
True ConversionS. Baring Gould, M. A.Ezekiel 36:31
True RepentanceH. Blair, D. D.Ezekiel 36:31
What Self DeservesCharles Haddon Spurgeon Ezekiel 36:31
A Vision of the True Golden AgeJ.D. Davies Ezekiel 36:16-32
Cleansing: a Covenant BlessingEzekiel 36:25-36
Man JustifiedEzekiel 36:25-36
The New HeartA. Maclaren, D. D.Ezekiel 36:25-36

It is instructive to observe that this assertion that Israel shall remember and loathe past sin is placed immediately after the promise of renewal, purification, fruitfulness, and blessing. However this may' seem out of place, a little reflection will convince us that the juxtaposition is both intentional and just. Men do not truly know the heinousness of their sin until they have been turned from it. It is the holy character to which moral evil is most repugnant.

I. SIN BLINDS MEN TO THEIR REAL CONDITION, AND FOSTERS UNDUE SELF-SATISFACTION. It is when men are offending most grievously that they are least sensible of their folly and guilt. They will not think, they will not suffer conscience to speak, they will not listen to any voice save the voice of passion and the voice of prejudice. They persuade themselves, and they allow themselves to be persuaded by others, that they are not to blame in following the dictates of "nature," in conforming to the usages of "society."

II. GOD'S CHASTISEMENTS AND GOD'S MERCIES AWAKEN MEN TO REFLECTION AND TO SELF-KNOWLEDGE. Israel came to herself when she had passed through the discipline of defeat, of captivity, of national humiliation. This was needed in order to open the eyes which were blind to her own state. Yet even this was not sufficient. Restoration and favor melted the heart to penitence and to gratitude. Sensible of God's mercies, she became sensible to her own faults. And it has often been observed that, after forgiveness has been obtained and reconciliation has been experienced, after Divine kindness has made its appeal to the better nature, then men's minds become alive to the magnitude and inexcusableness of the transgressions which have been committed. In the light of God's forbearance and loving-kindness, sin is seen to be what it really is.

III. SELF-KNOWLEDGE, BY REVEALING INIQUITY IN ITS TRUE LIGHT, LEADS TO SELF-LOATHING. Israel, remembering her evil ways, loathed herself in her own sight for her iniquities and for her abominations. Now that she was restored to her own territory, now that she entered again upon the enjoyments and privileges of her national life, she reflected upon her past. The guilt and folly of her idolatry, her unfaithfulness to Jehovah, her sensuality and pride, were apparent to her conscience. She saw herself in some measure as her God saw her. And at the sight she was filled with remorse and with self-loathing. What Christian is there who has not passed through an experience somewhat similar to this? There are times when we are comparatively insensible to the blemishes and imperfections of our own character. And there are times when God's mercy in Christ comes home to our hearts; and then we feel that to such a Being, who has so dealt with us, our sin must indeed be distressing and offensive, and we hate ourselves because we are not more what he would have us to be.

IV. THUS SELF-KNOWLEDGE LEADS TO REPENTANCE AND TO A BETTER LIFE. To repent of sin is to aspire after holiness. It is well that we should have a conscience of sin; but it is not well to rest in this. This should lead us to desire both to escape and to conquer sin in the future, and to resolve, by God's grace, that there shall not in that future be the same reason for self-reproach as in the past. Thus the pardon of sin and the victory over sin are made, by the appointment of Divine wisdom, the means of progress in the spiritual life towards moral perfection. Explain the mystery of sin, we cannot. But we are at liberty to remark how, in Christian experience, even the prevalence of sin is made the occasion of the manifestation of God's grace to his people, and how in this manner evil, ever remaining evil, is overruled for good, To love God and to loathe the sinful self are very closely associated in the Christian experience. It is to be desired by all of us that we may not be the victims of self-delusion; that we may see and feel our sin, our need of a Savior; that all the motives of the gospel may be brought to bear upon our nature, with a view to our swifter progress in the Divine and holy life. - T.

Then shall ye remember your own evil ways...and shall loathe yourselves.
Israel had fallen from God, had gone after idols, and had sunk into the grossest moral corruptions. Then came the Chaldeans and crushed the nation, and removed it into captivity. However, God promised restoration to His people.

I. WHAT IS THE RESULT, THE VERY FIRST RESULT OF RESTORATION? What happens directly that Israel is cleansed from past defilements, saved from present misery, assured against future fall? There would be exultation, no doubt, triumphant shouting when restored to the promised land and full privileges of being God's children; but this is observable, that the first and truest emotion called forth is remembrance of past transgression and therefore self-loathing. It is the sight of God's mercy enduring forever, the sight of the overflowing of the cup of love from His hand that calls forth this intense sorrow, this bitter loathing. There is a German story of a man, who, for the love of gold, sold his heart to a wood demon, and obtained in its place a heart of stone, and a purse which was never empty. He was now rich, but cold-hearted. He ill-treated his wife and caused her death, he drove his old mother from his door, be oppressed the poor, neglected his children, and went over the world seeking selfish pleasure. After many years he returned discontented, but still rich. He could get no real pleasure anywhere. Then in a fit of spleen, he sought the demon of the forest, and by the aid of the Cross recovered his heart of flesh. And the moment it was again in his breast, all that he had done returned to him. He flung himself, in floods of tears, on the ground weeping for his wife, his mother, his children, his friends, for all the wrong he had done, and all the good he had left undone. So it was with Israel. The heart of stone was taken from them, a heart of flesh was given them back, and instantly they remember their evil ways, and loathe themselves in their own sight for their iniquities.


(S. Baring Gould, M. A.)

A true sense of sin implies the consciousness of the fact of our sinfulness. Intellectually speaking, at different periods we estimate ourselves very differently. Whilst still young, we were confident and self-sufficient. But years bring experience to all, and sense to some, and looking back on our earlier selves we are distressed: we see how egregiously vain, stupid, and intolerable we were. The older man knows that his younger self was a fool.

1. A true sense of sin implies the consciousness that our sinfulness is personal. "Your own evil ways." Ezekiel is the prophet of individuality, and here he singles out the individual sinner, seeking to bring home to the consciousness of his personal fault.(1) Before we become truly awake to sin we delude ourselves by identifying it with nature. Just as certain laws of nature work out eclipses, volcanoes, earthquakes, and blizzards, so we imagine that other laws of nature work out in murderous tempers, greedy appetites, wrathful and defiant lusts and disobediences. We are fond of boasting of our ability to control the laws and forces of nature — taming the lightning, harnessing Niagara, and coercing sun, storm, and stream into our service: intellectual pride gloats over these triumphs; but as soon as it becomes a question of responsibility for our moral faults, we are in haste to abase ourselves, and to plead that natural laws and forces ride rough. shod over us.(2) Again we delude ourselves by charging sin back upon our ancestry. Our failings are inherited, and are not therefore properly ours. Men and women never cordially give the credit of their strength and beauty, their wit and virtue to their ancestry, these they coolly and emphatically claim as distinctively their own; but their anger, pride, gluttony, and selfishness are unblushingly debited to their grandfather. It will not do. Much about us is inherited from man, but a little something about us is inherited from God.(3) We blind ourselves by blaming society. All men are dominated by the spirit of the age, and the community is blamed for the lapses of the individual. Yet how often do men who argue like this in regard to their sordid and soiled character boast of their social independence and proceed proudly to set the community at defiance! If their commercial advantage or political ideals are at stake, they are good against the world; but when society constrains them to vanity and vice, no choice is left them but meekly to succumb! No, no; our sins are our own.

2. A true sense of sin implies the consciousness of its hatefulness. The text speaks of evil with the sense of horror and loathing — "detestable" things, "iniquities," "abominations," "filthiness," "uncleanness." How tenderly and apologetically certain writers speak of ghastly vices! The true thinker must know no anger or contempt in the presence of a crime; he must regard it with the indifference with which the chemist regards a poisonous drug, or the naturalist a poisonous flower. Again Bourget writes: "The artist admits that there are virtues which are not lovely, and corruptions which are splendid, or, rather, he cares nothing for virtue or for corruption. He knows that there are beautiful things and things that are ugly, and he knows nothing else." It is altogether another thing when the soul is convinced of sin and judgment. "Ye shall loathe your own face," declares the text. As a patient afflicted with a malignant disease shrinks with horror from the sight of his own face when for the first time he looks in the mirror, so does the convicted sinner shrink at the sight of his heart and life as revealed in the light of God's holiness. "Ye that fear the Lord hate evil." "I repent and abhor myself in sackcloth and ashes."

3. A true sense of sin implies the consciousness of its guilt. "And shall judge yourselves unworthy to live." We judge ourselves, condemn ourselves, pass the sentence of death upon ourselves. We instinctively feel that the difference is simply immeasurable between a mistake and a sin. A man may be liable to punishment for a mistake, as it involves culpable carelessness; but a simple error of judgment, a lapse of memory, an oversight, belongs to a mild category compared with the deliberate breach of the moral law. We feel that the difference is infinite between a misfortune and a sin. When one is overtaken by blindness, crippled by rheumatism, smitten by fever, or shattered by an accident, we do not blame and punish, we pity and help; but a transgression of God's law awakens quite another order of ideas and sentiments. The penitent stands face to face with the righteous and loving God, and is filled with surprise, grief, and shame. He has done what deserves utterest reprobation, and is worthy of death. The sense of sin is first created by the Divine Spirit causing us to see and feel the purity and love of God, especially as these attributes are revealed in Jesus Christ. This is the golden ground against which sin stands out in terrible relief. And the sense of the folly, shame, and peril of sin becomes more acute all through the regenerate life.

(W. L. Watkinson.)

The day of manifested mercy is to be the day of hearty repentance. "Then." When God loads you with benefits you shall loathe yourselves. Repentance is wrought in the heart by a sense of love Divine. Many are kept from Christ and hope by misapprehensions of this matter. They have —


1. They confound it with —(1) Morbid self-accusation, which is the fruit of dyspepsia, or melancholy, or insanity. This is an infirmity of mind, and not a grace of the Spirit. A physician may here do more than a divine.(2) Unbelief, despondency, despair: which are not even a help to repentance, but tend rather to harden the heart.(3) Dread of hell, and sense of wrath: which might occur even to devils, and yet would not cause them to repent. A measure of this may go with repentance, but it is no part of it.(4) Satanic temptations. These are by no means like to repentance, which is the fruit of the Spirit.(5) A complete knowledge of the guilt of sin; which even advanced saints have not yet obtained.(6) Entire abstinence from all sin, — a consummation devoutly to be wished, but by no means included in repentance.

2. It is —(1) A hatred of evil.(2) A sense of shame.(3) A longing to avoid sin.

3. It is all wrought by a sense of Divine love.


1. It is looked upon by some as a procuring cause of grace, as if repentance merited remission: a grave error.

2. It is wrongly viewed by others as a preparation for grace; a human goodness laying the foundation for mercy, a meeting of God half way; this is a deadly error.

3. It is treated as a sort of qualification for believing, and even as the ground for believing: all which is legality, and contrary to pure Gospel truth.

4. Others treat it as the argument for peace of mind. They have repented so much, and it must be all right. This is to build our confidence upon a false foundation.


1. It is not produced by a distinct and immediate attempt to repent.

2. Nor by strong excitement at revival meetings.

3. Nor by meditating upon sin, and death, and hell, etc.

4. But the God of all grace produces it —

(1)By His free grace, which by its action renews the heart (ver. 26).

(2)By bringing His great mercy to our mind.

(3)By making us receive new mercy (vers. 28-30).

(4)By revealing Himself and His methods of grace (ver. 32).

5. Every Gospel truth urges repentance upon the regenerate. Election, redemption, justification, adoption, eternal love, etc., are all arguments for loathing every evil way.

6. Every Gospel privilege makes us loathe sin: prayer, praise, the reading of Scripture, the fellowship of saints, the table of the Lord, etc.

7. Every Gospel hope purifies us from sin, whether it be a hope for more grace in this world, or for glory in the next.

( C. H. Spurgeon.)


1. True repentance is the gift of God, and the peculiar effect of His Holy Spirit.

2. The grief and self-loathing of true penitents do not flow so much from their feeling that sin is hurtful to themselves, as from the consideration of its own base nature; and especially of the ingratitude which it carries in it towards a kind and merciful God.

3. The soul's conversion to God is the great introductory blessing which renders all other blessings valuable.

4. As this great and valuable blessing cometh down from the Father of lights, who is the Author of every good and perfect gift, it is therefore to be sought by our humble supplications and prayers (ver. 37).


1. Let me call upon you to remember your ways. The neglect of serious consideration is the ruin of almost every soul that perisheth eternally. Consider the various relations in which you have been placed, the special duties which arose from those relations, and the manner in which you have performed them. When by such means you have discovered your own evil ways, then proceed to consider attentively the nature and degree of that evil which is in them. Let it not suffice to know that you have been sinners, without pondering the dreadful malignity and demerit of sin.

2. Loathe yourselves in your own sight, for your iniquities, and for your abominations. Thou art displeased with thine enemies who seek to injure thee; but where is there such an enemy as thou art to thyself? Thou abhorrest him who hath killed thy dearest friend; but where hadst thou ever such a friend as the Lord Jesus Christ, whom, by thy sins, thou hast crucified and slain?

3. Let me conclude with exhorting you to repair to that fountain which is opened for sin and for uncleanness, to that blood which can cleanse you from all sin.

(H. Blair, D. D.)

Bradford, a martyr, yet subscribes himself "A sinner." "If I be righteous, yet will I not lift up my head"; like the violet, a sweet flower, but hangs down the head.

( Thomas Watson.)

Edom, Jerusalem, Mount Seir, Tigris-Euphrates Region
Abominable, Abominations, Bitter, Deeds, Detestable, Disgusting, Doings, Evil, Evil-doings, Faces, Hate, Iniquities, Loathe, Loathsome, Lothe, Memory, O, Practices, Remember, Remembered, Sight, Sins, Wicked, Wrongdoings, Yourselves
1. The land of Israel is comforted, by destruction of the heathen, who spitefully used it
8. and by the blessings of God promised unto it
16. Israel was rejected for their sin
21. and shall be restored without their desert
25. The blessings of Christ's kingdom

Dictionary of Bible Themes
Ezekiel 36:31

     5033   knowledge, of good and evil

Ezekiel 36:24-31

     4428   corn

Ezekiel 36:24-36

     6659   freedom, acts in OT

January 2. "I Will Cause You to Walk in My Statutes" (Eze. xxxvi. 27).
"I will cause you to walk in My statutes" (Eze. xxxvi. 27). The highest spiritual condition is one where life is spontaneous and flows without effort, like the deep floods of Ezekiel's river, where the struggles of the swimmer ceased, and he was borne by the current's resistless force. So God leads us into spiritual conditions and habits which become the spontaneous impulses of our being, and we live and move in the fulness of the divine life. But these spiritual habits are not the outcome of some
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 30. "I Will Put My Spirit Within You" (Ez. xxxvi. 27).
"I will put My Spirit within you" (Ez. xxxvi. 27). "I will put My Spirit within you, and I will cause you to walk in My statutes, and ye shall keep My judgments." "I will put My fear in your hearts, and ye shall not turn away from Me." Oh, friend, would not that be blessed, would not that be such a rest for you, all worn out with this strife in your own strength? Do you not want a strong man to conquer the strong man of self and sin? Do you not want a leader? Do you not want God Himself to be with
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 25. "And I Will Put My Spirit Within You, and Cause You to Walk in My Statutes, and Ye Shall Keep My Judgments and do Them" (Ezek. xxxvi. 27).
"And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments and do them" (Ezek. xxxvi. 27). This is a great deal more than a new heart. This a heart filled with the Holy Ghost, the Divine Spirit, the power that causes us to walk in God's commandments. This is the greatest crisis that comes to a Christian's life, when into the spirit that was renewed in conversion, God Himself comes to dwell and make it His abiding place, and hold it by His mighty power
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Holy Nation
'Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them. 28. And ye shall dwell in the land that I gave to your fathers; and
Alexander Maclaren—Expositions of Holy Scripture

A New Heart.
"A new heart also will I give you, and a new spirit will I put within you."--EZEKIEL xxxvi. 26. In the beautiful and suggestive dream of Solomon, which is recorded in the third chapter of the First Book of Kings, God appears to him, saying, "Ask what I shall give thee"; and Solomon's answer is, "O Lord, I am but a child set over this great people, give me, I pray Thee, a hearing heart." And God said to him, "Because thou hast asked this thing, and hast not asked for thyself long life, nor riches;
John Percival—Sermons at Rugby

Prayer --The Forerunner of Mercy
Now, this morning I shall try, as God shall help me, first to speak of prayer as the prelude of blessing: next I shall try to show why prayer is thus constituted by God the forerunner of his mercies, and then I shall close by an exhortation, as earnest as I can make it, exhorting you to pray, if you would obtain blessings. I. Prayer is the FORERUNNER OF MERCIES. Many despise prayer: they despise it, because they do not understand it. He who knoweth how to use that sacred art of prayer will obtain
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Covenant Promise of the Spirit
I. First, as for THE COMMENDATION OF THE TEXT, the tongues of men and of angels might fail. To call it a golden sentence would be much too commonplace: to liken it to a pearl of great price would be too poor a comparison. We cannot feel, much less speak, too much in praise of the great God who has put this clause into the covenant of His grace. In that covenant every sentence is more precious than heaven and earth; and this line is not the least among His choice words of promise: "I will put my spirit
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The New Heart
And now, my dear friends I shall attempt this morning, first of all, to show the necessity for the great promise contained in my text, that God will give us a new heart and a new spirit, and after that, I shall endeavor to show the nature of the great work which God works in the soul, when he accomplishes this promise; afterwards, a few personal remarks to all my hearers. I. In the first place, it is my business to endeavor to show THE NECESSITY FOR THIS GREAT PROMISE. Not that it needs any showing
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Free Grace
The other error to which man is very prone, is that of relying upon his own merit. Though there is no righteousness in any man, yet in every man there is a proneness to truth in some fancied merit. Strange that it should be so, but the most reprobate characters have yet some virtue as they imagine, upon which they rely. You will find the most abandoned drunkard pride himself that he is not a swearer. You will find the blaspheming drunkard pride himself that at least he is honest. You will find men
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

What Self Deserves
"Ye shall loathe yourselves in your own sight for your iniquities, and for your abominations."--Ezekiel 36:31. IT HAS been the supposition of those who know not by experience that if a man be persuaded that he is pardoned, and that he is a child of God, he will necessarily become proud of the distinction which God has conferred upon him. Especially if he be a believer in predestination, when he finds that he is one of God's chosen, it is supposed that the necessary consequence will be that he will
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Stony Heart Removed
"Can aught beneath a power divine The stubborn will subdue? 'Tis thine, eternal Spirit, thine, To form the heart anew. To chase the shades of death away And bid the sinner live! A beam of heaven, a vital ray, 'Tis thine alone to give." But while such a thing would be impossible apart from God, it is certain that God can do it. Oh, how the Master delighteth to undertake impossibilities! To do what others can do were but like unto man; but to accomplish that which is impossible to the creature is a
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Let Your Hearts be Much Set on Revivals of Religion. ...
Let your hearts be much set on revivals of religion. Never forget that the churches have hitherto existed and prospered by revivals; and that if they are to exist and prosper in time to come, it must be by the same cause which has from the first been their glory and defence.--Joel Hawes If any minister can be satisfied without conversions, he shall have no conversions.--C. H. Spurgeon I do not believe that my desires for a revival were ever half so strong as they ought to be; nor do I see how a minister
E.M. Bounds—Purpose in Prayer

God Has Everything to do with Prayer
Christ is all. We are complete in Him. He is the answer to every need, the perfect Savior. He needs no decoration to heighten His beauty, no prop to increase His stability, no girding to perfect His strength. Who can gild refined gold, whiten the snow, perfume the rose or heighten the colors of the summer sunset? Who will prop the mountains or help the great deep? It is not Christ and philosophy, nor Christ and money, nor civilization, nor diplomacy, nor science, nor organisation. It is Christ alone.
Edward M. Bounds—The Reality of Prayer

How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn
Leo the Great—Writings of Leo the Great

Jesus Angry with Hard Hearts
But I must not let imagination mislead me: they did nothing of the kind. Instead of this, they sat watching the Lord Jesus, not to be delighted by an act of his power, but to find somewhat of which they might accuse him. When all came to all, the utmost that they would be able to allege would be that he had healed a withered hand on the Sabbath. Overlooking the commendation due for the miracle of healing, they laid the emphasis upon its being done on the Sabbath; and held up their hands with horror
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Good Works.
"For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Ephes. ii. 10. Good works are the ripe fruit from the tree which God has planted in sanctification. In the saint there is life; from that life workings proceed; and those workings are either good or evil. Hence good works are not added to sanctification for mere effect, but belong to it. The discussion of sanctification is not complete without the discussion of Good Works.
Abraham Kuyper—The Work of the Holy Spirit

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Pastor in Parish (I. ).
Master, to the flock I speed, In Thy presence, in Thy name; Show me how to guide, to feed, How aright to cheer and blame; With me knock at every door; Enter with me, I implore. We have talked together about the young Clergyman's secret life, and private life, and his life in (so to speak) non-clerical intercourse with others, and now lastly of his life as it stands related to his immediate leader in the Ministry. In this latter topic we have already touched the great matter which comes now at
Handley C. G. Moule—To My Younger Brethren

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward
Charles G. Finney—Lectures to Professing Christians

The Person Sanctified.
"The putting off of the body of the sins of the flesh."--Col. ii. 11. Sanctification embraces the whole man, body and soul, with all the parts, members, and functions that belong to each respectively. It embraces his person and, all of his person. This is why sanctification progresses from the hour of regeneration all through life, and can be completed only in and through death. St. Paul prays for the church of Thessalonica: "The God of peace sanctify you wholly, and may your whole spirit and soul
Abraham Kuyper—The Work of the Holy Spirit

Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African

Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel
E. P. Barrows—Companion to the Bible

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