Consider it -

I. IN ITS NEGATIVE ASPECT. "For God sent not his Son," etc. This implies:

1. That God might have sent him for purposes of judgment.

(1) The world amply deserved this. The Jewish world had abused its great and special privileges, and the heathen world had not lived up to the light it possessed, and had become guilty and abominably wicked. Hypocrisy, infidelity, and vice were rampant.

(2) This would be strictly just. If the Son were sent to condemn and destroy the world, the ends of justice would be strictly answered; for even the Jewish world was disimproving under the preliminary dispensation of mercy, and loudly called for judgment.

(3) The world expected and feared this. The world, being guilty naturally, expected and feared punishment. It was suspicious of any communication from the other side. It feared that it might be a message of vengeance. It was so in Eden, and throughout the old dispensation and at the beginning of the new. Friendly angels were suspected of being the executers of justice, and even the Messiah himself was expected to appear as a Judge.

2. God did not do what he might have justly done. "For God sent not," etc.

(1) He had a sufficient reason for this. The reason doubtless was the gracious purpose of his love.

(2) The world is ignorant and guilty and selfish, so as to be blind to the gracious purposes and the merciful movements of Jehovah. The pure in heart can only see him.

(3) God moves in an infinitely higher groove than man. Therefore man's surmises and. anticipations of the Divine purposes are often false, he is better than we think, and more gracious than we expect. "For as the heavens are higher than the earth, so are my ways higher than your ways," etc.

3. Much of God's goodness to the world consists in not doing what he might justly and easily do.

(1) This is seen in nature. In thousands of instances we see how mighty forces would be destructive if not checked by the laws of nature, which are but the almighty and gracious and ever-present energy of the Divine will.

(2) This is seen in providence, as illustrated in the recorded dealings of God towards his people, as well as in the experience of all who seriously think and reflect in every age. "He has not dealt with us after our sins," etc.

(3) This is especially seen in redemption. "For God sent not his Son into the world to condemn the world," etc. Although the world deserved this, God might have sent his Son for the purpose of judgment, but in his goodness he averted the calamity. He sent him not for this purpose.

II. IN ITS AFFIRMATIVE ASPECT. "But that the world through him might he saved."

1. The gracious purpose of God in Christ is salvation.

(1) This is suggested by the fact of the Incarnation. God might have sent his Son into the world to judge it, to punish it. He had a perfect right to do this, but it is not likely that he would do it. The Incarnation does not seem essential to judge and punish. He could do this without it. The fact suggests that the Divine purpose was not vengeance, but salvation; not judgment, but mercy.

(2) This is proved by the mission of the Son in the world. It was "peace on earth, and good will to men." he appeared not with the sword of vengeance, but with the golden sceptre of mercy; and rather than kill any one physically or morally, he voluntarily submitted to be killed himself, and from death offered life to the world, even to his cruelest foes.

(3) This is proved by the effects of his mission in the world. The effects were not destruction, but reformation; not death, but life; not vengeance, but salvation. His ministry and Divine energy healed multitudes physically and spiritually. He cheered, quickened, and saved them.

2. The purpose of God is the salvation of the world, and the whole world. "That the world should be saved." His purpose is as gracious and universal as his love. It embraces the world. Without any distinction of nationality, race, character, education, or position, the purpose is worthy of God as a Divine Philanthropist.

3. The purpose of God is the salvation of the world through the Son. "That the world through him," etc.

(1) He is the Medium of salvation, the great Agent and Author of eternal salvation. Through him the world was created, is supported, and through him it will be saved. What he has done and is doing has made the salvation of the world possible, and through him already the world is potentially saved.

(2) He is the only Medium of salvation. He is the only Saviour. There is no other, and no other would do. If some one else would suffice, the Son would not be sent. The world could be condemned and destroyed through other means, but could be saved through the Son alone.

(3) He is an all-efficient Medium of salvation. The Divine purpose of salvation, in its self-sacrificing love, its greatness, universality, its difficulties, found in him an efficient Medium. He is equal to the task. He has authority to save: God sent him. He is mighty to save: the Son of God. An almighty Saviour by nature, by birth, by Name, by experience, and by ample proofs and Divine and human testimonials, he intends to save; he was sent fur that purpose, and his purpose and love are one with those of God who sent him.

4. The gracious purpose of God to save the world through the Son makes its salvation very hopeful "For God sent not," etc. In view of this, in spite of the world's sin and terrible unbelief, we see infinite possibilities of its salvation. It is now a glorious possibility. Shall it become a practical tact? This is the Divine purpose. Shall it fail? God has answered, it shall not fail on his part. Let the world answer.

CONCLUSION.

1. What God did to the world was infinitely more difficult than what he might have done. He could easily punish it, but to save it cost him infinite sacrifice.

2. What he did, when contrasted with what he might have done, stands forth as a brilliant illustration of his grace and a monument of his love.

3. What he did will be a greater condemnation of the impenitent world then what he might have done. It has placed the world under obligations and responsibilities which neither time nor eternity can obliterate. The punishment of love will be more severe than the punishment of justice.

4. What he did will bring greater glory to his Name. He will be infinitely more glorious in the anthems of a saved world than he would have been in the wails of a lost one. - B.T.

I. WHAT IT IS THAT GOD HAS ACTUALLY DONE FOR US AS FALLEN SINNERS.

1. What is done? He hath redeemed us. Fallen by sin we are all by nature children of wrath, and according to the rules of justice uniter condemnation. Instead of allowing righteous wrath to take its course, God has interposed in arrest of judgment; not to do an unrighteous thing, not to exercise His mercy at the expense of His justice, but to open a door for lovingkindness. The everlasting Son took into union with Himself the nature that deserved the wrath and placed Himself beneath the falling thunderbolt which would have crushed the world. This was done 1800 years ago, and nothing can be added to it or diminished from it.

2. For whom is this work done?(1) For God, in order that His love might flow out in acts of beneficence while at the same time His justice and purity might remain untainted.(2) For the world. Every sinner therefore may put in his claim.

3. Has God actually saved any one? Is redemption the same as salvation? What is salvation?(1) To have all my sins pardoned.(2) To have my soul renewed unto holiness.(3) To have my body transformed into the likeness of Christ's glorious body.(4) To reign with Christ. In this full sense none are saved. God has made provision and is acting on it, and men are being saved, but are not fully saved this side of heaven.

II. WHAT IS IT THAT GOD IS NOW DOING FOR US AS FALLEN SINNERS?

1. He is giving to one sinner after another repentance and forgiveness of sins and a character unto holiness commenced and progressive. During the whole of the dispensation this is the revealed work of the Holy Spirit.

2. To separate the elect from the mass of mankind as His purchased and sanctified ones.

3. He is giving the faith which secures all this, even freedom from condemnation and acceptance in the beloved.

4. Without this faith the old condemnation remains, and a fresh condemnation is added, that following on the rejection of salvation by the only begotten Son of God.

(H. McNeile, D. D.)

I. THE PURPOSE OF GOD in sending His Son into the world. Consider —

1. What that purpose was not. To condemn the world. He might have done so. The world's iniquities had grown to a fearful height, and though for 1800 years the world has continued in rebellion, we dare not say that God sent His Son to condemn the world.

2. What that purpose was: that there should be wrought out in, and tendered to the world in, through, and by Christ, a salvation equal to the wretchedness and peril to which the whole race was exposed. Hence, then, it follows that no sinner need perish for want of a provision of God's mercy and love.

II. HOW IS THAT INTENTION TO BE FULFILLED? By an act of faith.

1. What are we to believe?(1) The lost and ruined state which we are in by nature. So long as we deceive ourselves on that point, or excuse it, we hold back from the remedy.(2) Our own utter helplessness and destitution.(3) The reality of the provision of God's mercy in Christ.(4) That the provision of the Gospel is actually tendered to every one.

2. How are we to believe?(1) Not in that speculative way which regards the truth of God as an abstract matter.(2) But in that practical and personal way which accepts this salvation for one's self.(3) It is to lay our hand an the head of the Great Sacrifice which bears away the sin of the world.Conclusion:

1. It was through believing a lie that man fell; it is by believing the truth that he is saved.

2. Deem not sin a light matter.

3. Accept God's provision of grace —

(1)thankfully;

(2)now.

(G. Fisk, LL. B.)

I. SALVATION IS BY THE GIFT OF CHRIST.

1. Christ came not to condemn the world.(1) Condemnation might have been expected —

(a)From the condition of the world, without desire or effort for deliverance and rebellious against God.

(b)From the errands of other messengers sent in vengeance.

(c)From God's foreknowledge of the way in which Christ would be received.(2) But God's ways are not ours. Had God's design been no more than not to condemn, but merely to neutralize or stay approaching ruin, Christ's mission would have been unspeakably precious.(3) There are those who limit the effect of Christ's mission to a period of undeserved forbearance, and are blindly satisfied with a temporary, unenduring good.

2. Christ came that the world through Him might be saved. The nature of this salvation is —

(1)Atonement for sin.

(2)The bringing in of an everlasting righteousness.

(3)Exaltation to glory.

II. THE WAY IN WHICH MEN BECOME PARTAKERS OF THIS SALVATION.

1. Some men regard the world as saved, contrary to Scripture and universal experience.

2. Others regard God as disappointed in His great design. Not so. God has provided the salvation; man must voluntarily partake of it. How?

1. The glory must be given to God because —

(1)The remote and originating cause is the Father's love.

(2)The meritorious cause, Christ's redeeming work.

(3)The energetic agency, the Holy Spirit. Thus salvation is through the concurrence and co-operation of the Trinity.

2. But what is the instrumental cause? Faith.

(1)Had God proposed that for righteous deeds He would save us, our case had been hopeless.

(2)So it would had He arranged to place us again under the covenant of works, promising that by the deeds of the law performed in our own strength we should inherit heaven.

(3)Equally so had our salvation been conditioned by a combination of Christ's righteousness and our own.

(4)Or by our originating holy emotions of repentance and love.

(5)Knowing all this, God requires only that we should believe on His Son. This faith is His gift, the medium of Divine life and its active principle when communicated, involving self-renunciation, rational dependence on God, and trust in His grace in Christ.

III. THE REASON WHY MEN PERISH THOUGH SALVATION HAS BEEN PROVIDED.

1. Not because God passes them by or excludes them from life.

2. Not because there is no merit for them in Christ's mediation.

3. Not because the Holy Spirit might have breathed upon them, but has not. But —

4. Because the sinner will not believe. In this duty he fails.

(1)Under the sound of the gospel;

(2)Under the strivings of the Spirit;

(3)And though Christ stretches forth His hand all the day long.

5. Consequently he is condemned already by a double condemnation —

(1)Through his relations and adherence to the first man.

(2)Because he has not believed in the name of the only begotten Son of God.

(A. Beith, D. D.)

Christianity is built on facts; those facts are connected with the history of a Person; that Person is the Son of God. Three such facts are here.

I. GOD SENT HIS SON INTO THE WORLD.

1. This fact implies —(1) Separateness of existence.(2) Subordination of existence. These no philosophy has yet reconciled to the doctrine of Divine Unity.

2. This is the greatest fact in the history of the world, perhaps of the universe. It constitutes the great epoch in the annals of the race.

II. God sent His Son into the world NOT TO CONDEMN IT. This is not what might have been expected.

1. Because of the wickedness of the world: full of ingratitude, idolatry, corruption, and rebellion.

2. Because of all the treatment His other messengers had received. The world had rejected, persecuted, murdered His prophets. Might it not then be expected that God's Son would come on a mission of judgment.

III. God sent His Son into the world TO SAVE IT. What is salvation? Not physical, intellectual, or local change, but a restoration in the soul of what has been lost through sin.

1. Supreme love to God — the life of the soul.

2. Constant fellowship with the great Father — the happiness of the soul.

3. Useful service in the universe — the mission of the soul.

(D. Thomas, D. D.)

He does not exclude the greatest sinners when they come to Him, but on the contrary He gives them His first attention, as a surgeon who has been called to a field of battle to dress the wounded always first goes to the most desperate cases.

(Nauden.)

In September, 1878, a dreadful accident happened on the Thames, when an excursion steamer, named the Princess Alice was cut down by the Bywell Castle, an outward bound merchant steamship. More than seven hundred persons that day found a watery grave. Among the brave efforts that were made on that occasion to save the drowning people, one of the noblest was made by a man who was in charge of a small boat at some distance from the scene of the collision. Rowing with all his might into the midst of the struggling passengers, he pulled several of them one after another into his little boat, which was now full and in danger of sinking, and prepared to row away. But when he saw the white, upturned faces of many others, and heard their piteous cries, "Oh, save me, sir!" "Don't leave me, sir!" it is said that in agony he threw up his arms and cried, "O God, that I had a bigger boat! O God, that I had a bigger boat!" His heart was large enough to save all who were perishing, but his boat was too small; his power was limited. It is not so with Christ. He is the Life.boat of perishing humanity, and in Him there is room for the whole race, for "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."

(R. Brewin.)

You can understand when the Prince of Wales went to America, all the country was excited, and it was said be had come for this purpose and that purpose. But when Christ comes He can tell us what He comes for. When the Prince of Heaven comes into this world He can tell us the nature of His mission. For "the Son of Man comes to seek and to save that which was lost."

(D. L. Moody.)

I remember when Master Street Hospital, in Philadelphia, was opened during the war, a telegram came, saying, "There will be three hundred wounded men to-night; be ready to take care of them"; and from my church there went in some twenty or thirty men and women to look after these poor wounded fellows. As they came, some from one part of the land, some from another, no one asked whether this man was from Oregon, or from Massachusetts, or from Minnesota, or from New York. There was a wounded soldier, and the only question was how to take off the rags the most gently, and put on the bandage, and administer the cordial. And when a soul comes to God, He does not ask where you came from, or what your ancestry was. Healing for all your wounds. Pardon for all your guilt. Comfort for all your troubles.

(T. De Witt Talmage, D. D.)

When the Romans, by conquest, might have given law to the Grecians at Corinth, in the solemn time of the Isthmian games, their general, by a herald, unexpectedly proclaimed freedom to all the cities of Greece; the proclamation at first did so amaze the Grecians, that they did not believe it to be true. But when it was proclaimed the second time, they gave such a shout that the very birds flying in the air were astonished therewith, and fell dead to the ground. But if you will have a better story, take that of the Jews, who, when at first they heard of Cyrus' proclamation, and that the Lord thereby had turned the captivity of Sion, they confess that, at the first hearing of it, they were like men that dreamed; but afterwards their mouths were filled with laughter and their tongues with singing. Now, the peace that the Grecians and the Jews had was but the peace of a people or a nation, and a great blessing of God, too. But how much more reason is there that our affections should be strained to the highest pitch of joy and thanks, when we hear of the proclamation of the peace of conscience? that peace which is not of our bodies but of our souls — not of our earthly but of our heavenly estate? a peace that shall be begun here — that shall endure for ever hereafter; such a peace as will make God at peace with us, reconcile us to ourselves, and make us at concord with all the world.

(J. Spencer.)

I. THE STARTLING PHENOMENON. The judicial separation of mankind into two classes, the believing and the unbelieving, the workers of evil and doers of good (vers. 20-21).

1. When it occurred. At the appearing of Christ (ver. 19).

2. How it was effected. By the appearing of Christ, the light, the effects of which were(1) Illumination, setting in bold relief what was previously obscure, viz., that there are only two varieties of character, the good and the bad (Matthew 4:1, 2).(2) Separation. Not by the direct action of Christ, but through the indirect action of the truth (Job 24:13).(3) Arbitration. The man who comes to the light judges himself and separates himself from the darkness, declaring himself to be antagonistic to it. So with the man who turns from the light (Acts 13:46). Thus by coming into the world Christ initiates a judicial process which will culminate in the great day (Malachi 3:18; Matthew 25:26).

II. THE SOLEMN EXPLANATION.

1. Of the behaviour of those who come not to the light.(1) They love darkness not more than light, as though there lingered some appreciation, but rather than the light which they do not love at all (ver. 20), because it is congenial to the works in which they delight (Ephesians 5:11; Proverbs 2:13; Psalm 82:5); to themselves as children of darkness.(2) They hate the light as well as love the darkness; for prophesying evil (2 Chronicles 18:7); for suggesting good (chap. 13:26, 27). Hence they shun the light (Job 24:14-16) like Lady Macbeth (Acts 1. scene 5).

2. Of the conduct of those who came to the light.(1) They have a natural affinity for it (John 18:37).(2) They are not afraid of the light (Ephesians 5:8-13).Lessons —

1. If a sinner is condemned, himself only, and neither God nor Christ, is to blame.

2. If a sinner refuses to believe the gospel, he must share in the judgment which will ultimately fall upon the world.

(T. Whitelaw, D. D.)

When our Lord shall come a second time, before Him shall be gathered all nations, and He shall separate them as the shepherd divideth the sheep from the goats. That will not be the first time that He has acted as a separator. It is always so whenever He comes. Now He finds out His chosen and calls them apart, and on the other hand unbelievers are discovered. Between the two is a deep gulf. Other distinctions, riches and poverty, etc., sink into insignificance.

I. CONSIDER TO WHICH OF THE CLASSES WE BELONG.

1. What is meant by believing in Christ, for such is the preposition here.(1) Some believe concerning Him that He is the Messiah, the Saviour of men. But orthodoxy is not synonymous with justification.(2) It is a step further when we believe Him. Believing Him to be God's Christ, it follows as a matter of course that we accept His word as true; but this is not a state of salvation.(3) Another form of faith is believing on Him, to lean upon Him, and take Him as the foundation of our hope. A form of saving faith.(4) But believing in is something more. If I thoroughly believe in an advocate, I trust my case to him, and thus believe on him; but I also follow his rules to the letter, being fully convinced that they will lead to a right issue.

2. The connection of the text will help us to form a judgment as to whether we are believers in Jesus.(1) Have you realized by a true exercise of faith verses 13 and 15?(2) Do you, as having trusted in Jesus, come to the light (ver 21)? Is it your desire to know God's truth, God's will, God's law?

3. Are we unbelievers?(1) Instead of looking to the brazen serpent, are you seeking another remedy?(2) Do you shut your eyes to the one only light?

II. CONSIDER THE CONDITION OF THE BELIEVER. He is not condemned, because he does not offer himself for judgment. He says, "I plead guilty." Having done this, the believer sees the sentence laid upon the surety in whom he believes. This brings him peace. Then no more condemned, he seeks the light, and desires more and more to work in it.

III. CONSIDER THE CONDITION OF THE UNBELIEVER.

1. He offers himself for judgment. He has not believed in the Saviour, and confesses, "I do not require Him. I am willing to stand my trial." If you ask for judgment you shall have it. God declares you to be condemned already.

2. He gives personal evidence to his own condemnation. He rejects the testimony of God concerning Christ. Is not that enough to condemn him?

3. He rejects a most exalted person. When men rejected Moses they perished without mercy; but when a man despises the Only begotten, we need call no witnesses against him.

4. He gives evidence against himself, for every man who rejects the true light always goes on to reject other forms of light, God's Word and Spirit and his own conscience.

5. Consider the condemnation already pronounced.

(1)It is no matter of form.

(2)God has power at any moment to carry it into effect.

(3)There is no promise that He will not execute it this very day.

6. Consider the only way of escape — immediate faith.

(C. H. Spurgeon.)

I. THE OBJECT OF FAITH. To what faith looks.

1. How many make a mistake about this and think they are to believe in God the Father! But we come to this as a result of believing in God the Son.

2. Others look to the work of the Holy Ghost; but this is the effect of faith in Christ.

3. Christ is the sole object of the sinner's faith.

(1)As God.

(2)In His perfect righteousness.

(3)As dying and dead.

(4)Is risen.

(5)As your substitute.

II. THE REASON OF FAITH Why and whence.

1. To his own experience faith comes as a sense of the need of a Saviour.

2. Really and originally it is the gift of God. The Spirit comes and shuts men up under the law to a conviction that unless they come to Christ they must perish.

III. THE GROUND OF FAITH. What it means when it comes. Not that a man is a sensible sinner, or an awakened shiner, or a penitent sinner, but simply because lie is a sinner.

IV. THE WARRANT OF FAITH. Why a man dares to trust in Christ. Just because Christ has bidden him. Faith is a duty as well as a privilege.

IV. THE RESULT OF FAITH. How it speeds when it comes to Christ. "He that believeth is not condemned."

(C. H. Spurgeon.)

I. THE SATISFACTORY DECLARATION. A verdict of "not guilty" amounts to an acquittal, so the sentence of "not condemned" implies the justification of the sinner. This is —

1. A. present justification. Faith does not produce this fruit by and by, bug now.

2. A continual justification.

3. A complete justification, not half condemned and half accepted.

4. An effectual justification.

II. CORRECT SOME MISAPPRENENSIONS BY WHICH CHRISTIANS ARE CAST DOWN.

1. Some think they shall never sin again.

2. Others that they will have no more conflicts.

3. Others that they will be free from trials.

4. Others that the Father's countenance will always be clear. None of these are guaranteed.

III. WHAT THE TEXT INCLUDES — the believer.

IV. WHAT THE TEXT EXCLUDES — the unbeliever.

(C. H. Spurgeon.)

I. THE ESSENTIALNESS OF FAITH.

1. Affirmatively. Our Lord mentions only the relation of faith to the legal aspect of salvation. This was enough, for he who apprehends believingly the work of Christ as the ground of his justification will not fail to experience it as a regenerative power. Many stumble through the simplicity of faith. They suppose that something difficult is required. But faith is identical with that implicit unquestioning confidence a person ordinarily exercises almost unconsciously in relation to almost everything he appropriates to his use: the food he eats, the garment he wears, the medicine he takes, the bridge he crosses, the train by which he travels.

2. Negatively. Without faith salvation is impossible. It is not that the unbeliever shall be condemned, he is actually so. It is a solemn truth that, notwithstanding all that Christ has done for us, it will avail us nothing without personal faith, for God cannot save men without their will.

II. ITS NEGLECT BY SOME. The light here referred to is Christ (John 1:9; John 8:12).

1. Men are voluntarily in the state indicated by darkness. Men are not unbelievers by compulsion. They love darkness. What a perversion of natural taste and judgment would such a physical predilection imply! "Truly the light is sweet," etc. Yet a course of conduct that would be deemed the grossest folly physically is followed by thousands spiritually.

2. This is not an absolute preference. A degree of love for the light is implied. Many who remain in darkness cannot help feeling a measure of admiration for the light in which they refuse to walk: they attend the ministry of it, grant their passive assent to it, and yet remain in the darkness of unbelief.

III. THE CAUSE OF THE NEGLECT: Love of sin.

1. How explicitly our Lord brings the responsibility of men's perdition home to themselves.

2. How sad that condemnation should be the portion of those who occupy a position so near salvation. Bunyan says there is a way to hell from the very gate of heaven.

(A. J. Parry.)

Jesus, John, NicodemusAenon, Jerusalem, Jordan River, Judea, SalimCondemn, Didn't, Judge, Salvation, Save, Saved1. Jesus teaches Nicodemus the necessity of being born again,
14. of faith in his death,
16. the great love of God toward the world,
18. and the condemnation for unbelief.
22. Jesus baptizes in Judea.
23. The baptism, witness, and doctrine of John concerning Jesus.

John 3:17

     1325   God, the Creator

John 3:14-17

     5005   human race, and redemption

John 3:16-17

     1085   God, love of
     1175   God, will of
     1513   Trinity, mission of
     2218   Christ, Son of God
     5003   human race, and God
     5542   society, positive
     6025   sin, and God's character
     6668   grace, and Christ
     8848   worldliness

John 3:16-18

     1170   God, unity of
     2078   Christ, sonship of
     6028   sin, deliverance from
     6512   salvation, necessity and basis
     8449   imitating

John 3:17-18

     2354   Christ, mission
     6125   condemnation, divine

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations

September 14 Evening
Ye were called unto the fellowship of his Son.--I COR. 1:9. He received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.--Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Be ye . . . followers of God, as dear children.--If children, then heirs; heirs of God, and joint-heirs with Christ. The brightness of his glory, and the express image of his …
Anonymous—Daily Light on the Daily Path

February 28 Morning
God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.--JOHN 3:16. God . . . hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: …
Anonymous—Daily Light on the Daily Path

March 31 Evening
What communion hath light with darkness?--II COR. 6:14. Men loved darkness rather than light, because their deeds were evil.--Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Darkness hath blinded his eyes.--Thy word is a lamp unto my feet, and a light unto my path. The dark places of the earth are full of the habitations of cruelty.--Love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; …
Anonymous—Daily Light on the Daily Path

January 26 Evening
The Lord Jesus Christ . . . shall change our vile body, that it may be fashioned like unto his glorious body.--PHI. 3:20,21. Upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. This was the appearance of the …
Anonymous—Daily Light on the Daily Path

April 8 Evening
They shall see his face.--REV. 22:4. I beseech thee shew me thy glory. And he said, Thou canst not see my face: for there shall no man see me, and live.--No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. Every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.--I shall see him, but not now: I shall behold him, but not nigh. I know that my Redeemer liveth, and that he shall stand …
Anonymous—Daily Light on the Daily Path

April 29 Evening
That blessed hope, . . . the glorious appearing of the great God and our Saviour Jesus Christ.--TIT. 2:13. Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil: whither the forerunner is for us entered, even Jesus.--Whom the heaven must receive until the times of restitution of all things.--When he shall come to be glorified in his saints, and to be admired in all them that believe. The whole creation groaneth and travaileth in pain together …
Anonymous—Daily Light on the Daily Path

November 18 Evening
I believed not the words, until I came, and mine eyes had seen it; and, behold, the half was not told me.--I KGS. 10:7. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.--We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. My speech and my preaching was . . . in demonstration of the …
Anonymous—Daily Light on the Daily Path

April 2 Morning
If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only.--I SAM. 7:3. Little children, keep yourselves from idols.--Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.--Ye cannot serve God and Mammon. Thou shalt worship no other …
Anonymous—Daily Light on the Daily Path

May 3 Evening
Perfecting holiness in the fear of God.--II COR. 7:1. Dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit. Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.--Teaching us that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly, in this present world.--Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.--Not as though …
Anonymous—Daily Light on the Daily Path

June 11 Evening
Behold, I make all things new.--REV. 21:5. Except a man be born again, he cannot see the kingdom of God.--If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new. 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.--Purge out therefore the old leaven, that ye may be a new lump.--The new man, which after God is created in righteousness …
Anonymous—Daily Light on the Daily Path

June 19 Morning
Holiness, without which no man shall see the Lord.--HEB. 12:14. Except a man be born again, he cannot see the kingdom of God.--There shall in no wise enter into it any thing that defileth.--There is no spot in thee. Ye shall be holy: for I the Lord your God am holy.--As obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. …
Anonymous—Daily Light on the Daily Path

January 16 Morning
It pleased the Father, that in him should all fulness dwell.--COL. 1:19. The Father loveth the Son, and hath given all things into his hand.--God hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.--Far above all principality, and power, and might, and dominion, and …
Anonymous—Daily Light on the Daily Path

September 3 Morning
Neither shall there be leaven seen with thee in all thy quarters.--EXO. 13:7. The fear of the Lord is to hate evil.--Abhor that which is evil.--Abstain from all appearance of evil.--Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled. If I regard iniquity in my heart, the Lord will not hear me. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, …
Anonymous—Daily Light on the Daily Path

December 14 Evening
By nature the children of wrath, even as others.--EPH. 2:3. We ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.--Marvel not that I said unto thee, Ye must be born again. Job answered the Lord, and said, Behold, I am vile: what shall I answer thee? I will lay mine hand upon my mouth.--The Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect …
Anonymous—Daily Light on the Daily Path

January 14 Evening
[The woman's seed] shall bruise thy head, and thou shalt bruise his heel.--GEN. 3:15. His visage was so marred more than any man, and his form more than the sons of men.--He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. This is your hour, and the power of darkness.--Thou couldest have no power at all against me, except it were given thee from above. The Son of God was manifested, that he might …
Anonymous—Daily Light on the Daily Path

July 3 Morning
If children, then heirs; heirs of God, and joint-heirs with Christ.--ROM. 8:17. If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.--Thou art no more a servant, but a son; and if a son, then an heir of God through Christ.--Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. Father, I will that …
Anonymous—Daily Light on the Daily Path

April 20 Morning
There shall cleave nought of the cursed thing to thine hand.--DEUT. 13:17. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.--Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.--Hating even the garment spotted by the flesh. 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 …
Anonymous—Daily Light on the Daily Path

June 21 Evening
I sought him, but I could not find him: I called him, but he gave me no answer.--SONG 5:6. O Lord, what shall I say, when Israel turneth their backs before their enemies! and the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, for they have even taken of the accursed thing . . . and they have put it even among their own stuff. Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities …
Anonymous—Daily Light on the Daily Path

The Brazen Serpent
'Moses lifted up the serpent in the wilderness.'--JOHN iii. 14. This is the second of the instances in this Gospel in which our Lord lays His hand upon an institution or incident of the Old Testament, as shadowing forth some aspect of His work. In the first of these instances, under the image of the ladder that Jacob saw, our Lord presented Himself as the sole medium of communication between heaven and earth; here He goes a step further into the heart of His work, and under the image, very eloquent …
Alexander Maclaren—Expositions of Holy Scripture

Christ's Musts
'... Even so must the Son of Man be lifted up.'--JOHN iii. 14. I have chosen this text for the sake of one word in it, that solemn 'must' which was so often on our Lord's lips. I have no purpose of dealing with the remainder of this clause, nor indeed with it at all, except as one instance of His use of the expression. But I have felt it might he interesting, and might set old truths in a brighter light, if we gather together the instances in which Christ speaks of the great necessity which dominated …
Alexander Maclaren—Expositions of Holy Scripture

The Lake and the River
God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.'--JOHN iii. 16. I venture to say that my text shows us a lake, a river, a pitcher, and a draught. 'God so loved the world'--that is the lake. A lake makes a river for itself--'God so loved the world that He gave His... Son.' But the river does not quench any one's thirst unless he has something to lift the water with: 'God so loved the world that He gave His... …
Alexander Maclaren—Expositions of Holy Scripture

Teacher or Saviour?
'The same came to Jesus by night, and said unto Him, Rabbi, we know that Thou art a Teacher come from God: for no man can do these miracles that Thou doest, except God be with him.'--JOHN iii. 2. The connection in which the Evangelist introduces the story of Nicodemus throws great light on the aspect under which we are to regard it. He has just been saying that upon our Lord's first visit to Jerusalem at the Passover there was a considerable amount of interest excited, and a kind of imperfect faith …
Alexander Maclaren—Expositions of Holy Scripture

Wind and Spirit
'The wind bloweth where it listeth, and them hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.'--JOHN iii. 8. Perhaps a gust of night wind swept round the chamber where Nicodemus sat listening to Jesus, and gave occasion for this condensed parable. But there is occasion sufficient for it in the word 'Spirit,' which, both in the language in which our Lord addressed the ruler of the Sanhedrim, and in that which John employed …
Alexander Maclaren—Expositions of Holy Scripture

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