III. HERE IS, CONSEQUENTLY, A DUTY SPECIFIED, WHICH WE ARE BOUND TO DISCHARGE. "That he who loveth God love his brother also." And, lest we should be content with vague generalities, we are supplied elsewhere with two other specific directions to the working of this love—in 1 John 3:18 and in 1 John 3:16. According to the first, our love to man ought to be an intensely practical one. According to the second, we should be such enthusiasts therein as to be willing to lay down our lives for the brethren. Now, if any one earnestly desired to fulfill all this in his own life, he would go very far towards succeeding if he adopted and carried out the following principles of action:
1. "I will, by God's help, for God's sake, lay out myself to be the helper of mankind in any way in which I can advance their interests; and this plan in life shall take precedence of my own ease, comfort, and wealth; desiring to carry out the apostolic motto, 'As poor, yet making many rich.'"
2. The most truly Christ-like way to help others is to lead them to gain the power of so helping themselves that they no more may need another's aid, but may become themselves, in their turn, helpers of others (Acts 3:6). That is not true love which so doles out charities as to keep the recipients in a perpetual state of dependence, if by wiser methods they could be raised above it.
3. In pursuing this method diligent inquiry must be made as to what evils afflict the people and retard their progress. We must ascertain whether they come from within or from without, and, in either case, what they are and how they come.
4. These causes of ill being ascertained, they must be traced to their source; whether health, or wealth, or morals, or religion be imperiled: whether they are traceable to the covetousness, greed, and love of power on the part of men in the higher ranks, or to lack of self-respect, of aim, of hope, of faith, and of a sense of right in the lower ranks.
5. Some specific external ills require an equally specific and special remedy, such as sanitary ills, overcrowding, etc.
6. In every case Christian philosophy requires that we attack the evils at their root, which is sin, however varied the forms in which it may rear its head.
7. Hence the supreme work of the Christian philanthropist who would lay himself out to help his brother man is to bring the love of God in Christ to bear upon his heart and conscience. In God's love the desolate soul
And thus—thus, in letting God's love in us work out effectively, Christian people have the one and only cure for all the ills of our race. In this direction much more remains to be done than Christians have ever yet attempted. May God make us loving and wise enough to work with him in blessing our age and race!
HOMILIES BY W. JONES
1 John 4:4
The victory of the Christian over antichristian teachers.
"Ye are of God, little children, and have overcome them," etc. Very suggestive are the words with which our text begins, "Ye are of God." As having communion with him; as heartily holding and confessing the truth which unites with him (1 John 4:2); as having been born of him, and being his offspring morally and spiritually, they were of God. The text suggests the following observations.
I. THAT CHRISTIANS ARE EXPOSED TO THE ASSAULTS OF HERETICAL TEACHERS. It was so in St. John's time. There were those that denied that Jesus Christ had come in the flesh, maintaining that his human body was apparent, not real. And others held, with Cerinthus, "that the AEon Christ had entered into the man Jesus at his baptism, and remained with him until the commencement of his sufferings; but denied that Jesus Christ came in the flesh" (Ebrard). Christians are still assailed by the teachers of grave errors, many of which relate to the Person and work of the Lord Jesus Christ.
II. THAT CHRISTIANS MAY OVERCOME THE ASSAULTS OF HERETICAL TEACHERS. St. John's readers had done so. "Ye have overcome them." By their fidelity to the truth they had obliged the teachers of error to retreat (cf. 1 John 2:14, 1 John 2:19). And their complete and final victory the apostle looks upon as an assured certainty. The false prophets were probably plausible, persuasive, and influential; but they were not irresistible. They had been repulsed; they would be completely vanquished. We are not bound to accept any teaching that is offered to us. If we please, we may refuse to read the questionable hook or to hear the teacher of whom we stand in doubt. Or we may read the book and hear the teacher, and then test their teaching by that of our Lord and his apostles, and accept or reject it according to its agreement or disagreement with the Divine standard. "Despise not prophesyings; prove all things; hold fast that which is good."
III. THAT CHRISTIANS MAY OVERCOME THE ASSAULTS OF HERETICAL TEACHERS BECAUSE OF THE PRESENCE OF GOD WITHIN THEM. " Ye have overcome them: because greater is he that is in you than he that is in the world." He that was in the Christians is God; he that was in the world is Satan, "the prince of this world."
1. God dwells in his people.
2. God is greater than Satan. "Greater is he that is in you than he that is in the world."
3. God's presence within his people is the secret of their victory over heretical teachers. "Ye have overcome them: because greater is he," etc. This Presence in the soul imparts power for spiritual conflict and conquest. The most effective safeguard against error in religious faith and union is not the subtle and strong intellect, but the devout and godly spirit and the upright life. "The meek will he guide in judgment," etc.; "The secret of the Lord is with them that fear him," etc. (Psalms 25:9, Psalms 25:14); "If any man willeth to do his will, he shall know of the teaching," etc. (John 7:17). In the conflicts of the spiritual life the mightiest weapons are not logical, but devotional. In this sphere the greatest victories are often won upon our knees. The consciousness of God's presence within us is the inspiration for the achievement of the sublimest conquests - W.J.
The supreme manifestation of love.
"In this was manifested the love of God toward us," etc. Our text does not speak of the only manifestation of the Divine love. In many things is the love of God manifested to us—in the beauty, the utility, and the fertility of our world; in the exquisite structure of our souls and bodies; in the apt relations of the outer world to our nature. Nor does our text mention the manifestation to angelic beings of the love of God. But St. John sets forth the richest and most glorious exhibition in regard to us of the love of God. We see here several aspects of the Divine love.
I. IN ITS GREAT ORIGIN. "Herein is love, not that we loved God, but that he loved us"
1. God's love to man originated entirely with himself. This love in its beginning was all on God's part, and none on ours. We did not love him. There was nothing in us to awaken his love to us. We were not beautiful, or amiable, or meritorious, or good. "But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us." It was our sin and suffering and deep need that called forth his compassion toward us; and ere he could love us with the love of complacency, he loved us with the love of tender and Divine pity.
2. God is the Fountain of all love. Love flows from the essential nature of the Divine Being. "Love is of God… God is Love" (verses 7, 8). As light and heat from the sun, so all true love everywhere flows from him, or took its rise from him. And seeing that he is love, that love is of his essence, the flowing forth of his love to us is the giving of himself to us. But the love of God was manifested in our case—
II. IN THE GREAT MESSENGER WHICH HE SENT UNTO US. "Herein was the love of God manifested in us [or, 'in our case'], that God hath sent his only begotten Son into the world, that we might live through him." Notice:
1. The pre-existence of Jesus Christ. This is clearly implied in the expression, "God hath sent his Son into the world" (cf. John 17:4, John 17:5; John 3:17, John 3:34).
2. The endearing relation of Jesus Christ to God the Father. He is "his only begotten Son." The word" Son" alone would suggest that their relation is one of deep affection; but other terms are added, which intensify and strengthen this idea. The Father speaks of him as "my- beloved Son, in whom I am well pleased" (Matthew 3:17). St. Paul writes of him as "God's own Son" (Romans 8:3). And St. John styles him "the Only Begotten of the Father.… the only begotten Son, which is in the bosom of the Father" (John 1:14, John 1:18); "The Father loveth the Son, and hath given all things into his hand" (John 3:35). And our Saviour said, "Father, thou lovedst me before the foundation of the world" (John 17:24). It is impossible for us to comprehend this ineffable and infinite love subsisting between the Father and his only Son, or the deep and unutterable joy of their communion. In sending such a Messenger to our world, what a revelation we have of the love of God!
3. The subordination of Jesus Christ to God the Father in the work of redemption. "God sent his only begotten Son into the world." "As thou didst send me into the world, even so sent I them into the world" (John 17:18). The Divine Son cheerfully became a servant that his Father's authority might be vindicated, and his Father's glory be promoted in the redemption of the human race (cf. Philippians 2:6-8).
III. IN THE BLESSING WHICH HE DESIGNS FOR US. "That we might live through him." Notice:
1. The condition in which the love of God finds man. "Dead by reason of trespasses and sins." There is a resemblance between a dead body and the state into which the soul is brought by sin. In both there is the absence of vision, of hearing, of sensibility, and of activity.
2. The condition into which the love of God aims to bring man. "That we might live through him." His design is to quicken men into spiritual life—the life of true thought, pure affection, righteous and unselfish activity, and reverent worship. This life is eternal in its nature. It is not perishable or decaying, but enduring and progressive. And it is blessed. Life in the text comprises salvation in all its glorious fullness. How clear is the manifestation to us of the Divine love in this!
IV. IN THE MEANS BY WHICH THIS BLESSING IS OBTAINED FOR US. "He sent his Son to be the Propitiation for our sins." The best commentary on Christ the Propitiation that we know, is that found in the words of St. Paul, in Romans 3:24-26. Two remarks only do we offer concerning the propitiation.
1. It was not anything offered to God to render him willing to bless and save us.
2. It was designed to remove obstructions to the free, flowing forth of the mercy of God to man.£ How splendid the expression of the love of God in sending his Son, only and well-beloved, to be the Propitiation for our sins!
V. IN THE EXAMPLE WHICH IT PRESENTS TO US. "Beloved, if God so loved us, we also ought to love one another." The obligation to copy the Divine example in this respect is grounded upon our relation to him as his children. Because we are "begotten of God" (Romans 3:7) we should seek to resemble him. The argument of the Apostle Paul is similar: "Be ye therefore imitators of God, as beloved children, and walk in love," etc. (Ephesians 5:1, Ephesians 5:2). If we are "partakers of the Divine nature," we should imitate the Divine example.
1. In relation to mankind in general. "I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in heaven," etc. (Matthew 5:44, Matthew 5:45). He loved us with the love of compassion before he could love us with the love of complacency. Let us imitate him in this respect in our relation to those who are yet in their sins.
2. In relation to the Christian brotherhood in particular. (Cf. Romans 3:10-18.) Let us evince our relation to the Father, who is infinite Love, by our unfeigned love to our Christian brethren. Let the supreme manifestation in regard to us of his love thus produce its appropriate effect in us - W.J.
The great mission of Christ.
"And we have seen and do testify that the Father sent the Son," etc. The mission of Jesus Christ appears here in a threefold relation.
I. IN ITS RELATION TO THE WORLD. "The Father sent the Son to be the Saviour of the world." Notice.
1. The world's need of a Saviour. It was in a morally lost and undone condition. It was perishing by reason of its sins. Take the world of St. John's day, or of our own day, in confirmation of this.
2. The world's inability to provide for itself a Saviour. Many times and in various ways it has made the attempt, but it has always failed. Schemes of political organization, or liberal education, or social amelioration, or even moral reformation, do not reach the central depths of the need of our race. Man needs salvation, redemption.
3. The son of God came to the world as its Saviour. "The Saviour of the world." The expression "the world" is to be understood in its plain, natural meaning (cf. 1 John 2:2; John 3:16). He saves men from sin by the influence of his life and work upon earth, of his sacrificial death, his glorious resurrection, and his effectual intercession. How benevolent is this mission! He might have come to judge, condemn, and destroy our rebellious race. But "God sent not his Son into the world to condemn the world; but that the world through him might be saved?" How stupendous is this mission! Creation is a great and glorious work. The Divine agency in upholding the universe, and presiding over its vast and infinitely diversified affairs, baffles our every attempt to comprehend it. The immensity of its extent, the minuteness of its attention, the infinity of its wisdom, the almightiness of its power, immeasurably transcend our utmost thought. But the salvation of lost men is God's greatest and most glorious work. In the Divine Son accomplishing his redemptive mission we have the clearest and fullest manifestation of God.
II. IN ITS RELATION TO THE FATHER. "The Father hath sent the Son to be the Saviour of the world."
1. The Saviour is the Son of the Father. Frequently is this relationship expressed in the sacred Scriptures, and in a way which indicates its ineffable sacredness and dearness (see £, Matthew 3:17; Matthew 17:5; John 1:14, John 1:18; John 17:24; Romans 8:3; and Romans 8:9).
2. The Saviour is the Sent of the Father. "The Father hath sent the Son." This is affirmed again and again in the writings of St. John (John 3:17, John 3:34; John 7:16; John 10:36; John 16:5; John 17:3, John 17:4, John 17:5, John 17:18, John 17:21, John 17:23, John 17:25). Being thus sent by the Father, the Son's mission as a Saviour is Divine in its authority. He claimed this himself: "I have not spoken of myself; but the Father which sent me, he gave me a commandment," etc. (John 12:49, John 12:50). The apostles made the same claim on his behalf (see Acts 2:22; Acts 10:38).
III. IN ITS RELATION TO THE APOSTLES. "And we have seen, and do testify, that the Father sent," etc.
1. Their knowledge of the Saviour. St. John, writing of himself and his fellow-apostles, says, "We have beheld," etc. They had seen their Lord in the exercise of his miraculous powers, and in wondrous glory on the Mount of Transfiguration; they had beheld the perfect purity and beauty of his daily life; they had seen him dead upon the cross, and his sacred body laid in its rocky sepulcher; they had afterwards repeatedly seen him living; and they beheld him as "he was taken up; and a cloud received him out of their sight."
2. Their testimony concerning the Saviour. "We have beheld and bear witness that the Father," etc. They testified to the facts which we have already noticed:
Their Lord had appointed them to be witnesses for him (John 15:27; Acts 1:8). And this may fairly be said to be the sum of their testimony: "The Father sent the Son to be the Saviour of the world." And it is beyond reasonable question that their testimony is "worthy of all acceptation."
Thus we have seen that the great mission of Jesus Christ
Therefore let us believe their testimony, and turn heartily to the Son of God as our Saviour - W.J.
The love of God.
"God is Love." "God is." To this almost all peoples assent. The belief in a Supreme Being is nearly coextensive with the human race. Very different are the attributes ascribed to him and the names applied to him; but as to the fact of his existence well-nigh all are agreed. But what is God? Many and various are the answers to this inquiry. To some he is unintelligent and irresistible Fate. To others, Nature. To others, the beautiful Order and stupendous Forces of nature. To others, "the Something, not ourselves, which makes for righteousness." To others, "an Infinite and Eternal Energy from which all things proceed." To others, the Creator, Sustainer, and Sovereign of the universe. But what saith the Supreme concerning himself? "God is Light;" "God is Love." A complete apprehension of what God is, is unattainable by us. The finite cannot comprehend the Infinite. "God is Love;" we can understand that. But God is infinite. Combine the two statements. "God is Infinite Love." Here we are lost. The highest and mightiest of created beings cannot comprehend the infinite love. The knowledge which holy spirits have of God will go on increasing for ever; but at no period in the everlasting future will any one be able fully to know him. Yet as to his being and character we may each attain such a knowledge as will enable us to confide in him, and to enter upon the blessed and unending career of moral assimilation to him. Though we cannot comprehend him who is Infinite Love, yet through Christ we may apprehend him, trust him, love him, commune with him, and become one with him. "God is Love." Let us consider—
I. THE MANIFESTATION OF THIS GLORIOUS TRUTH.
1. In creation. The machine is a revelation of the mechanist; the building, of the architect; the painting, of the painter; the poem, of the poet. So the universe is an embodiment of the ideas of the Divine mind, a revelation of the thought and feeling of the Creator. A careful survey of God's work will lead to the conclusion that "God is good to all, and his tender mercies are over all his works." Paley states the argument with clearness and force: "Contrivance proves design; and the predominant tendency of the contrivance indicates the disposition of the desirer. The world abounds with contrivances; and all the contrivances which we are acquainted with are directed to beneficial purposes.… We never discover a train of contrivance to bring about an evil purpose. No anatomist ever discovered a system of organization calculated to produce pain and disease; or, in explaining the parts of the human body, ever said, 'This is to irritate, this to inflame, this duet is to convey the gravel to the kidneys, this gland to secrete the humour which forms the gout.'" Viewed from this standpoint, the universe appears to be a grand outflow of the love of God, a convincing witness of his delight in promoting the well-being and the gladness of his creatures. The seasons of the year supply evidence of this truth. Spring, with its gradual unfolding of young life and verdant beauty, its quickening and joy-giving influence, is a revelation of God's tenderness and grace. Summer, with its rich light and heat, its abounding life and glory, is a revelation of the inexhaustible beauty and glory and munificence of God. Autumn, with its maturity and mellowness and plenty, proclaims the fidelity and bountifulness of God. But what shall we say of winter, with its storms and tempests, its somber clouds and stern colds? Even this—that it is not without its beauties, and in its bleak and trying months nature is silently and secretly preparing the beauties of the coming spring, the glories of summer, and the bounties of autumn. Rightly regarded, even winter testifies that "God is Love." But man, with guilty conscience, and a dread of God, and viewing him only through the distorted medium of his own sinful soul, fails to read the revelation of him in nature correctly. And even if he should do so, there arises the inquiry—Is God love in his relation to the sinful? To this, nature has no satisfactory response. Creation may have been a sufficient revelation of God for unfallen men, but for sinful men it is very insufficient.
2. In the Bible. The Bible is the revelation of God in his relation to man as a sinner. And this revelation reaches its clearest, fullest, and most influential development in Jesus Christ the Son of God.
II. THE VINDICATION OF THIS GLORIOUS TRUTH. The terrible presence of sin and suffering in the world tends to make men doubt the love of God. If God is love, how is it that there is so much evil amongst men? If he is omniscient, he must have foreseen it; and, foreseeing it, if he is omnipotent, he might have prevented it. Why did he not do so? Why does he allow it to remain?
1. In relation to the existence of sin, or moral evil, amongst us, observe this—the moral consciousness of men ever charges sin upon themselves, not upon God. The weak and depraved reason of man may be so perverted as to charge or implicate the Almighty with the origin and presence of sin; but the heart and conscience never do so. Conscience brings the guilt home to the sin-doer, and under its influence he cries, "Against thee, thee only, have I sinned," etc. Remorse, penitence, prayer for pardon, efforts to repair wrongs which have been done,—all these prove that man feels himself, and not God, to be chargeable with sin. And in relation to the origin of evil, whatever dark suggestions may be presented to our mind, we always feel that it cannot be of God, but is against him. The presence of evil he permitted and still permits; but it did not originate with him. All his works and ways are utterly opposed to sin. His material creation, his universal providence, his moral laws, and the redemptive mission of his Son, are all resolutely set against evil. He is not darkness, but light; not malignity, but love.
2. Suffering, or natural evil, as it is sometimes called, is the result of sin, or moral evil. Whence come war and slavery, distress and poverty, pain and sorrow, disease and "the bitterness of death"? If men would "cease to do evil, and learn to do well," suffering would disappear from our world almost entirely.
3. Much of our suffering is self-inflicted. We violate the laws of God's universe, and we suffer in consequence. "Whoso breaketh an hedge, a serpent shall bite him." This is an arrangement of love.
4. The sufferings of the world are small when compared with its enjoyments. Pain is the exception, not the rule, in human life. The joy that is in the world is far greater than the sorrow. The sufferings of our race are only like one dark and stormy day in a whole year of smiling and joyous sunshine.
5. The suffering that is in the world is often the means of goodness and joy. In itself evil is and ever must be evil; in itself suffering is ever painful and bitter. But through the goodness of God evil is not an end, but is often used and overruled for the promotion of good. "All chastening seemeth for the present to be not joyous, but grievous: yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness." Severe suffering is like a great thunderstorm which sweeps over a country, and, by its flashing flames and awful booms and pelting rain, fills the minds of men with terror; but it passes away, and leaves the air purer and the heavens brighter. Therefore "let us rejoice in our tribulations: knowing that tribulation worketh patience," etc. (Romans 5:3-5; also Romans 8:18, Romans 8:28; 2 Corinthians 4:16-18; James 1:2, James 1:3, James 1:12). "You must cut the diamond," said Thomas Jones, "to understand its value, and to behold the play of its tremulous colours when the sun-rays fall upon its surface. Thus do afflictions bring to light what was latent in the heart. The strongest faith, the intensest love, the profoundest gratitude, and the sublimest moral and spiritual power have been manifested, not by men in the clear day of their prosperity, but by the children of affliction in the dark night of sorrow." Thus even suffering and trial, when received and borne in a right spirit, witness to this glorious truth, that "God is Love."—W.J.
The victory of love over fear.
"Herein is our love made perfect, that we may have boldness in the day of judgment, etc. Our text authorizes the following observations.
I. THAT A GREAT DAY OF JUDGMENT AWAITS US IN THE FUTURE. St. John speaks of "the day of judgment." The evidence for the coming of such a day is various and strong.
1. The administration of moral government in this world requires it. In this present state the distribution of good and evil, of prosperity and adversity, among men is not in harmony with their respective characters. We find St. Paul in prison, and Nero on the throne; the infamous Jeffreys on the bench, the sainted Baxter at the bar. This aspect of the Divine government occasioned sore perplexity to Asaph (Psalms 73:2-14), and from that perplexity he obtained deliverance by the recollection of the truth that a time of judgment and retribution awaits our race in the future (Psalms 73:16-20).
2. Conscience anticipates the coming of such a day. The "dread of something after death" has been felt by most men at some time or other. The voice within testifies to the solemn truth that after death cometh judgment.
3. The Bible declares the coming of such a day. (See Ecclesiastes 11:9; Ecclesiastes 12:14; Matthew 12:36; Matthew 25:31-46; Acts 17:31; Romans 2:16; Romans 14:10, Romans 14:12; 2 Corinthians 5:10; Jude 1:14, Jude 1:15; Revelation 20:11-13.)
II. THAT THE SOLEMN TRANSACTIONS OF THAT DAY ARE FITTED TO AWAKEN HUMAN FEARS. Very clearly is this implied in the text. The awakened conscience cries, "Enter not into judgment with thy servant; for before thee no man living is righteous." Two things in connection with the day of judgment are likely to lead to fear.
1. The consciousness of our sins. No human being can stand before the great tribunal and plead "Not guilty." In relation to man we may be guiltless; that is possible. But in relation to the holy God and his perfect Law, we have each sinned, and brought ourselves into condemnation, and merited punishment. Hence the prospect of the day of judgment may well awaken our fear.
2. The omniscience and holiness of the Judge. He knows our every sin. Even our sinful thoughts and feelings are manifest unto him. He has set our iniquities before him, our secret sins in the light of his countenance (Psalms 90:8). And he cannot excuse any sin. Sin is the abominable thing which he hates (Jeremiah 44:4). He is "of purer eyes than to behold evil, and cannot look on iniquity" (Habakkuk 1:13). Who, then, can stand before him in that day?
III. PERFECT LOVE WILL BANISH SUCH FEARS AND INSPIRE HOLY CONFIDENCE. "Herein is love made perfect with us, that we may have boldness in the day of judgment," etc. "Love" here is not merely our love to God, or our love to our neighbour, but the principle of love, or, as Ebrard expresses it, "the love which subsists between God and us; thus that simple relation of love of which the apostle had spoken in verse 12, and just now again in verse 16." And its being perfected cannot mean that it is so fully developed as to be incapable of further increase or improvement. In that sense love will never be altogether "made perfect with us." One meaning of "to be made perfect" is "to attain its end." And one of the designs of God is that love should inspire us with holy boldness in the day of judgment. "The confidence," says Afford, "which we shall have in that day, and which we have even now by anticipation of that day, is the perfection of our love; grounded on the consideration which follows;" viz. "Because as he is, even so are we in this world."
1. Perfect love expels servile fear. There is a reverent fear which increases as our love increases. "O fear the Lord, ye his saints," etc. (Psalms 34:9); "Ye that fear the Lord, trust in the Lord," etc. (Psalms 115:11, Psalms 115:13). But servile fear, the fear which hath torment, is incompatible with holy love. "There is no fear in love: but perfect love casteth out fear," etc. What countless fears agitate the hearts of those who are not in sympathy with God! Some men are dreading secular poverty; others, painful and lingering illness; others, death; others, judgment; others, God himself. Such fears agitate and distress souls; they have torment. Perfect love will expel each and all of these tormentors. It clothes our life and its experiences in new aspects, by enabling us to regard them in a different spirit. This love is of God; it proceeds from him and returns to him, and it cannot dread him or his appointments in relation to us. In this way it banishes from the heart the dread of death and of the judgment.
2. Perfect love inspires holy confidence. It will impart "boldness in the day of judgment." Holy love is a most courageous thing. "Love is strong as death.… Many waters cannot quench love, neither can the floods drown it." Since this relation of love subsists between God and us, and since God is what he is, viz. "love" (verse 16) and "light" (1 John 1:5), we can do no other than trust him, and even now look forward with confidence to the day of judgment, Perfect love not only expels servile fear, but inspires victorious trust in God.
IV. THE CONFIDENCE WHICH PERFECT LOVE INSPIRES IS WELL-GROUNDED. "Because as he is, even so are we in this world." "God is love; and he that abideth in love abideth in God, and God abideth in him;" and in a measure he is like unto God. Moreover, love is a transforming principle and power; and they who abide in love are ever growing into more complete likeness to God in Christ; and for this reason they may be well assured that in the day of judgment they will be accepted of him. If we are in this relation of holy love, we have communion with our Lord and Saviour, he dwells in us, we dwell in him, and we may rejoice in the assurance that, because we morally resemble him, he will not condemn us in that day - W.J.
God's love and ours.
"We love, because he first loved us."
I. GOD LOVES. He is not an impassive, unemotional, passionless Being. From all eternity there was a tender, infinite, ineffable love between the Father and the Son. When the Scriptures represent God as having a heart, as pitying, sorrowing, repenting, loving, hating, there is a true meaning in the representations. If we take the corresponding emotion in ourselves, purge it from evil, elevate and sublime it as much as possible, then we have that which in its character resembles the emotion which is predicated of God. God truly loves.
II. GOD LOVES MAN. He loves not only his equal Son, or the Holy Spirit, or great and good angels, but man—weak, frail, and sinful. Yes, "sinful;" for he loves man as man; not merely the pure and lovable, but the sinful and morally deformed. If God loved only those whose hearts had some love toward him, he would love none; for all are estranged from him by sin. But "he first loved us." "In this was manifested the love of God towards us," etc. (1 John 4:9, 1 John 4:10); "For when we were yet without strength, in due season Christ died for the ungodly," etc. (Romans 5:6-8); "God who is rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses," etc. (Ephesians 2:4, Ephesians 2:5); "God so loved the world," etc.