Genesis 3:8

I. GOD THE JUDGE REVEALING HIMSELF. The voice of the Lord God represents to men the knowledge of themselves, which, like light, would be intolerable to the shamefaced.

II. MAN HIDING FROM THE JUDGE BECAUSE UNABLE TO MEET HIM. While the darkness of the thick foliage was regarded as a covering, hiding nakedness, it is yet from the presence of the Lord God that the guilty seek refuge.

III. MAN'S SELF AGAINST HIMSELF. The instinctive action of shame is a testimony to the moral nature and position of man. So it may be said -

IV. GUILT is itself God's witness, comprehending the sense of righteousness and the sense of transgression in the same being. (Perhaps there is a reference to the working of the conscience in the description of the voice of God as mingling in the facts of the natural world; "the cool of the day being literally the evening breeze," whose whispering sound became articulate to the ears of those who feared the personal presence of their Judge.) - R.

They heard the voice of the Lord God.
Whether their ears as well as their hearts heard God's voice does not much matter. It would have mattered if their ears and not their hearts had heard. They doubtless often heard Him in the evening hour — the twilight which all the faiths of all cultivated nations have chosen as their special season of devotion. When they heard, and when men now hear God's voice in garden, meadow, wood, of what does it tell?

I. OF GOD'S PRESENCE. Nature is a kingdom, in which the King resides as well as reigns: a house in which the Father dwells as well as which He supports.


III. OF GOD'S BOUNTY AND LOVE. Profusion of life.

IV. OF MAN'S MORTALITY. Nature is a sepulchre as well as a shrine.


(Urijah R. Thomas.)

I. IF MEN WILL NOT DRAW NEAR UNTO GOD, YET HE WILL FIND THEM OUT IN THEIR SINS, AND BRING THEM INTO JUDGMENT BEFORE HIM. Let all those that have sinned come and prepare to meet their God (Amos 4:12), who can neither be blinded not escaped, nor resisted, that they may take hold of His strength to make peace with Him, considering —

1. That it is more credit to come in voluntarily than to be drawn in by force.

2. A readier way to obtain pardon, as Benhadad's lords found by experience (1 Kings 20:32), and David much more in submitting unto God (Psalm 32:5).

3. If we come not in voluntarily, God will bring us in by force, which will be worse for us every way.


1. He allures us by His mercies, as He promised to deal with His people (Hosea 2:14, 15).

2. By the inward and secret persuasions of His Spirit, in giving them hearts to return (Zechariah 12:12).

3. By the effectual ministry of the gospel, wherein He doth not only offer unto us, but persuade and beseech us to embrace those terms of peace which He offers, as the apostle speaks (2 Corinthians 5:20).The reason is —

1. Necessity, seeing we cannot turn our hearts unto Him unless He draws us (John 6:44), which moves the Church to pray, "Turn us, and we shall be turned" (Jeremiah 31:18).

2. The fitness of this way, to advance the free mercy of God the more, that all men's boasting may be taken away (Ephesians 2:8, 9), and that he that rejoiceth may rejoice in God alone (1 Corinthians 1:31), who, as He loves us first, so He seeks us first (Isaiah 61:1), and recovers us oft when we go astray.



1. In dispensing His Word by the ministry of men (and not of angels, whose presence might affright us), and that, too, in such a manner, that whereas it is in itself like a hammer (Jeremiah 23:29), mighty in operation through God, sharper than any two-edged sword (2 Corinthians 10:5), able, if it were set on by the strength of His hand, to break the heart in pieces, yet is so tempered in the dispensation thereof, by men like unto ourselves, and therefore sensible by experience of human infirmities, that it only pricks the heart (Acts 2:27), but cuts it not in pieces.

2. In the terrors of conscience, which being in themselves unsupportable (Proverbs 18:14), yet are so moderated unto us, that though we be perplexed, we are not in despair (2 Corinthians 4:8), burned but yet not consumed, like Moses' bush (Exodus 2:2), walking safely in the flames of fire with the three children (Daniel 3:25).

3. In afflictions, which God lays on us in such a measure proportioned to our strength (1 Corinthians 10:13) that they only purge us, but do not destroy us (Isaiah 27:8, 9).



1. Behold, then, the miserable condition into which sin hath brought us, which hath changed our greatest desire (Psalm 42:2), and joy (Psalms 16:11), and content (Psalms 17:15), into the greatest terror, especially unto the wicked, who neither can fly from God's presence (Psalms 139:7) nor endure His revenging hand.

2. Behold the comfort of a good conscience, wherein we may behold the face of God with comfort and confidence (1 John 3:21); but not in ourselves, but in the name of Jesus Christ, who hath by His mediation established with us a covenant of peace between God and us (Romans 5:1) and purchased unto us access with boldness to the throne of grace (Hebrews 4:16), so that we can not only rejoice at present in God's presence with us in His ordinances, but withal love and long for His appearance, when He shall come in His glory (2 Timothy 4:8; Revelation 22:20).


1. It cannot be otherwise when men are once gone away from God, in whom only is true comfort and safety, and His name a strong tower, which they that run unto are safe, and from whom is the efficacy of all means, which without Him can do neither good nor evil.

2. God, in His just judgment, when men honour Him not as God, deprives them of that wisdom.


1. Men's ignorance of spiritual things, wherein their true good consists.

2. The wisdom of the flesh being enmity against God: as many as are of the flesh must needs hate Him, and therefore cannot submit unto Him.

3. The ways of attaining true good are by denial of one's self and all the lusts of the flesh, which is impossible for any man to do, remaining in his natural condition.

X. THE TERRORS OF GOD SHALL FIRST OR LAST SHAKE THE HEARTS OF ALL THOSE THAT DO MOST SLIGHT HIS JUDGMENTS. Indeed, unless God should in this manner deal with the wicked of the world, He should —

1. Suffer His honour to be trampled under foot, and His authority and power despised.

2. Harden the hearts of wicked men in mischief (Ecclesiastes 8:11).

3. There is no fitter judgment, nor more proportionable to the sin, than to punish security and contempt with fear and terror.




(J. White, M. A.)

Our text suggests —

I. MAN'S DEPARTURE FROM GOD. Adam was in a state of —

1. Alienation from God.

2. Fear of Him.

3. Delusion about Him.

4. Danger.

II. GOD'S CONCERN ABOUT MAN'S DEPARTURE. God is concerned about man's departure from Him, because it involves —

1. Evil; and He is "of purer eyes than to behold iniquity."

2. Suffering; and He "is love."


(H. J. Martyn.)

The garden of the Lord concealed from Adam and Eve the Lord of the garden. God did not turn Adam out of paradise till Adam had turned God out. It is a long lesson to learn to be able to keep the garden of the Lord, and the Lord of the garden both. Adam's felicities were of an innocent nature, to be sure. There is no blessing so blessed that the unilluminated side of it will not fall off and darken down into a curse. All the planets that dance even about the sun are black on their off side. The better a thing is, the more harm it is capable of doing. The very results yielded by Christianity, in the shape of respectability, and wealth, and power, and culture, and elegant refinements, come in to obscure the root itself out from which they are sprung. It is like a tree shaded and hindered by its own verdure. It is like the sun waking up the mists in the morning; its beams, like so many nimble fingers, weaving a veil to hang across the face of the sun, till it defeats its brightness by its own shining. We become indifferent to the cause in our engrossment with its effects, and the old fact becomes true again, that the garden of the Lord conceals from us the Lord of the garden.

1. One of the trees behind which the face of the Lord becomes hidden from us is the tree of knowledge. We shall mention only two or three of these briefly; but there is propriety in mentioning that first. It is the first historic instance wherein a good thing demonstrated its capacity for mischief. The tree was of God's planting, to be sure, and knowledge is no doubt good; but from the first the devil has been a learned devil, and has posed as the patron of erudition. That "knowledge puffeth up" was known by Satan before it was stated by Paul. Consciousness of knowledge is more stultifying than ignorance, and is essentially atheistic; atheistic in this sense: that it converts present cognitions into a barrier that blocks the entrance of the heavenly light and thwarts the Holy Ghost. The tree grew in God's garden; so our schools have been planted and fostered by the Christian Church. Still, the multitudinousness of books, ideas, theories, and philosophies, out into which the schools have blossomed, tends to work that intellectual complacency, and that conceit of knowledge, which blurs every heavenly vision, discredits the wisdom that is from above, and routs the Redeemer. "Not many wise men after the flesh are called." One single electric light out here on Madison Square extinguishes the stars, and the shining of the low-lying moon snuffs out all the constellations of the firmament. The garden of the Lord grows up at length into such prodigality of leaf and flower as to conceal the Lord of the garden.

2. Another tree behind which the face of the Lord becomes hidden from us is that of affluence. The tree of wealth, verily, like the tree of knowledge, has its best rooting in the soil of paradise. We should no sooner think of speaking a disparaging word of money than we should of knowledge. But as knowledge trails behind it its shadow (as we have seen), so money is regularly attended by its shadow. Money is just as holy a thing in one way as wisdom is in another. But it makes not the slightest difference how holy a thing is, if, like Adam, the Lord is on one side of it and you are on the other. And the more this consciousness of money is developed, the more truly the man becomes encased in a little world that is all his own, and the more impervious to any influences that bear upon him from without. The verdure becomes so thick that the sky gets rubbed out, and the tree so broad and massive that the Lord God shrinks into invisibility behind it.

3. I mention only one other tree in God's garden, and that is the tree of respectability. More evidently, perhaps, than either of the others, it is the outcome of heavenly soil. The devil of decency is more incorrigible than the devil of dirt.

(C. H. Parkhurst, D. D.)

It was said of the Roman empire under the Caesars that the whole world was only one great prison for Caesar, for if any man offended the emperor it was impossible for him to escape. If he crossed the Alps, could not Caesar find him out in Gaul? If he sought to hide himself in the Indies, even the swarthy monarchs there knew the power of the Roman arms, so that they could give no shelter to a man who had incurred imperial vengeance. And yet, perhaps, a fugitive from Rome might have prolonged his miserable life by hiding in the dens and caves of the earth. But, O sinner, there is no hiding from God.

( C. H. Spurgeon.)

A burglar, not long ago, rifled an unoccupied dwelling by the seaside. He ransacked the rooms, and heaped his plunder in the parlour. There were evidences that here he sat down to rest. On a bracket in the corner stood a marble bust of Guido's "Ecce Homo" — Christ crowned with thorns. The guilty man had taken it in his hands and examined it. It bore the marks of his fingers; but he replaced it with its face turned to the wall, as if he would not have even the sightless eyes of the marble Saviour look upon his deeds of infamy. So the first act of the first sinner was to hide himself at the sound of God's voice.

(Professor Phelps.)

There is no friend so good as a good conscience. There is no foe so ill as a bad conscience. It makes us either kings or slaves. A man that hath a good conscience, it raiseth his heart in a princely manner above all things in the world. A man that hath a bad conscience, though he be a monarch, it makes him a slave. A bad conscience embitters all things in the world to him, though they be never so comfortable in themselves. What is so comfortable as the presence of God? What is so comfortable as the light? Yet a bad conscience, that will not be ruled, it hates the light, and hates the presence of God, as we see Adam, when he had sinned, he fled from God (Genesis 3:8). A bad conscience cannot joy in the midst of joy. It is like a gouty foot, or a gouty toe, covered with a velvet shoe. Alas! what doth ease it? What doth glorious apparel ease the diseased body? Nothing at all. The ill is within. There the arrow sticks.

( R. Sibbes..)

I once met a little boy in Wales, crying bitterly at his father's door, afraid to go in. I asked him what was the matter. He told me that his mother had sent him out clean in the morning, but that he had got into the water, and made his clothes dirty. So he feared to go in, because his father would punish him. We have soiled our characters by sin, and therefore is it that we fear death — dread the meeting with our Father.

(Thomas Jones.)

An ill conscience is no comfortable companion to carry with thee. An ill conscience is like a thorn in the flesh. A thorn in the hedge may scratch you as you pass by it, but a thorn in the flesh rankles with you wherever you go; and the conscience, the ill conscience, the conscience that is ill at ease, it makes you ill at ease. You cannot have peace so long as you have an evil conscience, so long as there is that continual monition flashing across your mind: Judgment cometh, death cometh — am I ready? Many a time, when you go to your worldly scenes of pleasure, this conscience, like the finger writing on the wall of the palace of the king of Babylon, alarms and frightens you. You tell nobody about it. Strange thoughts strike across your mind. You have no rest. Can a man rest on a pillow of thorns? Can a man rest with the heartache? Can a man rest with his soul disturbed with the horrors of guilt? I tell thee there is no rest to thee till thou comest to Christ. He alone can calm a conscience.

(S. Coley.)

As the stag which the huntsman has hit flies through bush and brake, over stock and stone, thereby exhausting his strength, but not expelling the deadly bullet from his body, so does experience show that they who have troubled consciences run from place to place, but carry with them wherever they go their dangerous wounds.


The voice of God was heard, it seems, before anything was seen; and as He appears to have acted towards man in His usual way, and as though He knew of nothing that had taken place till He had it from his own mouth, we may consider this as the voice of kindness, such, whatever it was, as he had used to hear beforetime, and on the first sound of which he and his companion had been used to draw near, as sheep at the voice of the shepherd, or as children at the voice of a father. The voice of one whom we love conveys life to our hearts; but, alas, it is not so now! Not only does conscious guilt make them afraid, but contrariety of heart to a holy God renders them averse to drawing near to Him. The kindest language to one who is become an enemy will work in a wrong way. "Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord." Instead of coming at His call as usual, "they hide themselves from His presence among the trees of the garden." Great is the cowardice which attaches to guilt. It flies from God, and from all approaches to Him in prayer or praise; yea, from the very thoughts of Him, and of death and judgment when they must appear before Him. But wherefore flee to the trees of the garden? Can they screen them from the eyes of Him with whom they have to do? Alas, they could not hide themselves and their nakedness from their own eyes; how, then, should they elude discovery before an omniscient God!

(Gotthold.)Suppose (what is not to be supposed) that they could have run from God, yet this would not do, unless they could have run from themselves too, for the wounded deer, whither ever he runs, carries with him the fatal arrow sticking fast in his sides. The guilt of their souls and the terror of their consciences went along with them, whither ever they went. So would only have been like the angled and entangled fish with the hook of the fisherman, that may indeed swim away all the length of the line, but the hook in her mouth hales her back again; so God summons in sinful man: Adam, where art thou? (ver. 9).

(C. Ness.)

The cool of the day.


1. Evening has calmness.

2. Evening has leisure.

3. Evening is social.


1. It is a season for review.

2. It is a season for settlement.

3. It is a season for preparation.

III. THE TEACHING OF EVENING. A type of the close of life. Night is death, and the morrow the day which will break beyond the grave.


It was "in the wind of the day" that Jehovah was heard. Meaning thereby, either at the time that the breeze was blowing, or in the breeze; or, more probably, both. It is generally in connection with the wind, or whirlwind, that Jehovah is said to appear (Ezekiel 1:4). In 2 Samuel 22:11 we read, "He was seen upon the wings of the wind"; in Psalm 18:10 we read, "He did fly upon the wings of the wind"; in Psalm 104:3 we read, "Who walketh upon the wings of the wind." In these passages we note the difference of expression, yet the identity of the general idea — He was seen upon the wind; He did fly upon the wind; He did walk upon the wind; which last is the very expression in the passage before us.

(H. Bonar, D. D.)

"The cool of the day," which to God was the season for visiting His creatures, may, as it respects man, denote a season of reflection. We may sin in the daytime; but God will call us to account at night. Many a one has done that in the heat and bustle of the day which has afforded bitter reflection in the cool of the evening; and such in many instances has proved the evening of life.

(A. Fuller.)

Adam, Eve
Adam, Amongst, Breeze, Cool, Elohim, Evening, Face, Garden, Hid, Hide, Midst, Presence, Secret, Themselves, Trees, Voice, Walking, Wife, Wind
1. The serpent deceives Eve.
6. Both she and Adam transgress the divine command, and fall into sin.
8. God arraigns them.
14. The serpent is cursed.
15. The promised seed.
16. The punishment of mankind.
21. Their first clothing.
22. Their expulsion from paradise.

Dictionary of Bible Themes
Genesis 3:8

     1210   God, human descriptions
     5197   walking
     5567   suffering, emotional
     7031   unity, God's goal
     7922   fellowship, with God
     8328   quietness

Genesis 3:1-8

     4241   Garden of Eden

Genesis 3:1-10

     5812   concealment

Genesis 3:1-13

     5031   knowledge, of sin
     5093   Eve
     8279   innocence, examples

Genesis 3:1-15

     4687   snake

Genesis 3:1-16

     5745   women

Genesis 3:1-24

     6023   sin, universality

Genesis 3:5-19

     5033   knowledge, of good and evil

Genesis 3:6-10

     5081   Adam, life of

Genesis 3:6-22

     5290   defeat

Genesis 3:7-10

     6109   alienation

Genesis 3:7-11

     5169   nakedness

Genesis 3:8-9

     1310   God, as judge
     5490   refuge

Genesis 3:8-10

     5836   disgrace
     6174   guilt, human aspects

Genesis 3:8-12

     5004   human race, and sin
     5744   wife

Genesis 3:8-19

     6155   fall, of Adam and Eve
     8822   self-justification

Eden Lost and Restored
'So He drove out the man: and He placed at the east of the garden of Eden cherubims and a flaming sword which turned every way, to keep the way of the tree of life.' --GENESIS iii. 24. 'Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.' REVELATION xxii. 14. Better is the end of a thing than the beginning.' Eden was fair, but the heavenly city shall be fairer. The Paradise regained is an advance on the Paradise
Alexander Maclaren—Expositions of Holy Scripture

How Sin came In
'Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know, that
Alexander Maclaren—Expositions of Holy Scripture

Ignorance of Evil.
"And the Lord God said, Behold, the man is become as one of Us, to know good and evil."--Gen. iii. 22. It is plain that the temptation under which man fell in paradise was this, an ambitious curiosity after knowledge which was not allowed him: next came the desire of the eyes and the flesh, but the forbidden tree was called the tree of knowledge; the Tempter promised knowledge; and after the fall Almighty God pronounced, as in the text, that man had gained it. "Behold, the man is become as
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

God Willing that all Men Should be Saved.
"Who will have all Men to be saved,--." In verse first, the apostle directs "prayers and thanksgivings to be made for all men;"--which he declares to "be good and acceptable in the sight of God our Savior; who will have all men to be saved." Had salvation been provided for only a part of the human race, prayer and thanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state with persons who have committed the sin unto death, for
Andrew Lee et al—Sermons on Various Important Subjects

Christ the Conqueror of Satan
Is it not remarkable that this great gospel promise should have been delivered so soon after the transgression? As yet no sentence had been pronounced upon either of the two human offenders, but the promise was given under the form of a sentence pronounced upon the serpent Not yet had the woman been condemned to painful travail, or the man to exhausting labour, or even the soil to the curse of thorn and thistle. Truly "mercy rejoiceth against judgment." Before the Lord had said "dust thou art and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 22: 1876

On the Fall
(Sexagesima Sunday.) GENESIS iii. 12. And the man said, The woman, whom thou gavest to be with me, she gave me of the tree, and I did eat. This morning we read the history of Adam's fall in the first Lesson. Now does this story seem strange to you, my friends? Do you say to yourselves, If I had been in Adam's place, I should never have been so foolish as Adam was? If you do say so, you cannot have looked at the story carefully enough. For if you do look at it carefully, I believe you will find
Charles Kingsley—The Good News of God

The Voice of the Lord God
(Preached also at the Chapel Royal, St. James, Sexagesima Sunday.) GENESIS iii. 8. And they heard the voice of the Lord God walking in the garden in the cool of the day. These words would startle us, if we heard them for the first time. I do not know but that they may startle us now, often as we have heard them, if we think seriously over them. That God should appear to mortal man, and speak with mortal man. It is most wonderful. It is utterly unlike anything that we have ever seen, or that any
Charles Kingsley—The Gospel of the Pentateuch

The God of Nature (Preached During a Wet Harvest. )
PSALM cxlvii. 7-9. Sing unto the Lord with thanksgiving; sing praise upon the harp unto our God: who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. He giveth to the beast his food, and to the young ravens which cry. There is no reason why those who wrote this Psalm, and the one which follows it, should have looked more cheerfully on the world about them than we have a right to do. The country and climate of Judea is not much superior
Charles Kingsley—The Water of Life and Other Sermons

The Protevangelium.
As the mission of Christ was rendered necessary by the fall of man, so the first dark intimation of Him was given immediately after the fall. It is found in the sentence of punishment which was passed upon the tempter. Gen. iii. 14, 15. A correct understanding of it, however, can be obtained only after we have ascertained who the tempter was. It is, in the first place, unquestionable that a real serpent was engaged in the temptation; so that the opinion of those who maintain that the serpent is only
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

His Past Work.
His past work was accomplished by Him when he became incarnate. It was finished when He died on Calvary's cross. We have therefore to consider first of all these fundamentals of our faith. I. The Work of the Son of God is foreshadowed and predicted in the Old Testament Scriptures. II. The incarnation of the Son of God. III. His Work on the cross and what has been accomplished by it. I. Through the Old Testament Scriptures, God announced beforehand the work of His Son. This is a great theme and one
A. C. Gaebelein—The Work Of Christ

Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl
Thomas Watson—A Body of Divinity

The First Lie.
"Ye shall not surely die."--GENESIS iii. 4. I.--WHO WAS THE FIRST LIAR? The old serpent, the devil, called elsewhere "the father of lies." But he had not always been a liar; he had fallen from a position very eminent, teaching us not to measure our safety by our condition. The higher we are elevated, the more dreadful the fall. Some of the most degraded vagrants were cradled in comfort, and have wandered from homes of splendour. Perhaps the vilest of the vile once were ministers of the Gospel.
Thomas Champness—Broken Bread

Adam. Gen 3:09
John Newton 8,6,8,6 ADAM. Gen 3:9 On man, in his own image made, How much did GOD bestow? The whole creation homage paid, And owned him LORD, below! He dwelt in Eden's garden, stored With sweets for every sense; And there with his descending LORD He walked in confidence. But O! by sin how quickly changed! His honor forfeited, His heart, from God and truth, estranged, His conscience filled with dread! Now from his Maker's voice he flees, Which was before his joy: And thinks to hide, amidst the
John Newton—Olney Hymns

I. (We here behold only shadows, etc., p. 335.) Schleiermacher, [2821] in commenting on Plato's Symposium, remarks: "Even natural birth (i.e., in Plato's system) was nothing but a reproduction of the same eternal form and idea....The whole discussion displays the gradation, not only from that pleasure which arises from the contemplation of personal beauty through that which every larger object, whether single or manifold, may occasion, to that immediate pleasure of which the source is in the Eternal
Methodius—The Banquet of the Ten Virgins, or Concerning Chastity

Man's Responsibility for his Acts.
THE STORY OF THE GARDEN OF EDEN.--Gen. 3. Parallel Readings. Hist. Bible, Vol. I, 37-42. Drummond, Ideal Life, Chaps. on Sin. And when the woman saw that the tree was good for food and that it was a delight to the eye, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her and he did eat. And the eyes of them both were opened and they beard the voice of Jehovah God walking in the garden in the cool of the
Charles Foster Kent—The Making of a Nation

Job's Faith and Expectation
I know that my Redeemer liveth, and that He shall stand in the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. C hristianity, that is, the religion of which MESSIAH is the author and object, the foundation, life, and glory, though not altogether as old as creation, is nearly so. It is coeval [contemporary] with the first promise and intimation of mercy given to fallen man. When Adam, by transgression, had violated the order and law of
John Newton—Messiah Vol. 2

Curiosity a Temptation to Sin.
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."--Proverbs iv. 14, 15. The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellowship with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

"And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative
Arthur W. Pink—The Divine Inspiration of the Bible

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

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