Verse
Context
Sermons
Edgar Reich
Charles Finney
Allan HaltonAllan Halton
George Fox
Ignatius of Antioch
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Marvel not - if the world hate you - Expect no better treatment from unconverted Jews and Gentiles than Abel received from his wicked and cruel brother. This was a lesson to the Church, preparatory to martyrdom. Expect neither justice nor mercy from the men who are enemies of God. They are either full of malice and envy, hateful, hating one another, or they are specious, hollow, false, and deceitful. "A foe to God was ne'er true friend to Man."
Jamieson-Fausset-Brown Bible Commentary
Marvel not--The marvel would be if the world loved you. the world--of whom Cain is the representative (Jo1 3:12). hate you--as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.
John Gill Bible Commentary
Marvel not, my brethren, if the world hate you. By "the world" is meant the inhabitants of the world, the wicked part of them; these hate the saints, though without a cause, any just cause, and for no other reason, but because they are chosen and called out of the world, and do not live the wicked life they do: and this hatred of theirs is not at all to be wondered at; so it was from the beginning, and has been in all ages since; immediately upon the fall there was enmity between the seed of the woman and the seed of the serpent, which showed itself in Cain, the instance just given, who hated and murdered his righteous brother; Ishmael, that was born after the flesh, persecuted Isaac, that was born after the Spirit; and as it was then, it is now, the Jews persecuted the prophets of old, and hated Christ and his apostles. This is the common lot of all the saints, of all that will live godly in Christ Jesus; and therefore it should not be reckoned a strange and unusual thing; it always was so, even from the beginning, as soon as ever there were two sorts of persons, good and bad, righteous and wicked. This is a corollary or conclusion drawn from the above instance of Cain. Marvel not, my brethren, if the world hate you. By "the world" is meant the inhabitants of the world, the wicked part of them; these hate the saints, though without a cause, any just cause, and for no other reason, but because they are chosen and called out of the world, and do not live the wicked life they do: and this hatred of theirs is not at all to be wondered at; so it was from the beginning, and has been in all ages since; immediately upon the fall there was enmity between the seed of the woman and the seed of the serpent, which showed itself in Cain, the instance just given, who hated and murdered his righteous brother; Ishmael, that was born after the flesh, persecuted Isaac, that was born after the Spirit; and as it was then, it is now, the Jews persecuted the prophets of old, and hated Christ and his apostles. This is the common lot of all the saints, of all that will live godly in Christ Jesus; and therefore it should not be reckoned a strange and unusual thing; it always was so, even from the beginning, as soon as ever there were two sorts of persons, good and bad, righteous and wicked. This is a corollary or conclusion drawn from the above instance of Cain. 1 John 3:14 jo1 3:14 jo1 3:14 jo1 3:14We know that we have passed from death to life,.... From a death in sin, a moral or spiritual death; which lies in a separation from God, Father, Son, and Spirit; in an alienation from the life of God; in a loss of the image of God, of righteousness, holiness, and knowledge, in which man was created; in a privation of all true sense of sin, and in a servitude to it, which is unto death, and is no other than death: and from a legal death, or death in a legal sense, under the sentence of which all men are, as considered in Adam; and which God's elect are sensible of, when convinced by the Spirit of God, and are in their own apprehension as dead men. Now in regeneration, which is a quickening of sinners dead in sin, a resurrection of them from the dead, the people of God pass from this death of sin, and the law, to a life of sanctification, having principles of grace and life implanted in them; and to a life of justification, and of faith on Christ, as the Lord their righteousness; and to a life of communion with Christ; and to such a life as is to the glory of Christ; and to a right to eternal life. And this passing from the one to the other is not of themselves, it is not their own act; no man can quicken himself, or raise himself from the dead; in this men are passive: and so the words are rendered in the Vulgate Latin, Syriac, and Arabic versions, "we know that we are translated"; that is, by God the Father, who delivers from the power of darkness, and death, and translates into the kingdom of his dear Son, which is a state of light and life; or by Christ, who is the resurrection and the life, who is the author of the resurrection from the death of sin to a life of grace; or by the Spirit of life from Christ, by whom souls are quickened, and of whom they are born again: and this passage from death to life, or regeneration, is a thing that may be, and is known by the regenerate man; who, as he knows surely, that whereas he was blind he now sees, so that whereas he was dead in sin, he is now alive; and among other things it may be known by this, because we love the brethren: this is not the cause of passing from death to life, but the effect of it, and so an evidence of it, or that by which it is known; brotherly love being what the saints are taught of God in regeneration, and is a fruit of the Spirit of God, and is what true faith works by, and is what shows itself as soon as anything in a regenerate man; nor can anyone love the saints, as such, as brethren in Christ, unless he is born again; a man may indeed love a saint, as a natural relative, as a good neighbour, and because he has done him some good offices, and because of some excellent qualities in him, as a man of learning, sense, candour, civility, &c. though he has not the grace of God; but to love him as a child of God, a member of Christ, and because he has his image stamped on him, no man can do this, unless he has received the grace of God; so that this is a certain evidence of it: he that loveth not his brother, abideth in death; in the death of sin, in a state of nature and unregeneracy; under the sentence of condemnation and death; and he is liable to eternal death, which is the wages of sin, under the power of which such a manifestly is. This is said to deter from hatred, as also what follows.
Love One Another
12Do not be like Cain, who belonged to the evil one and murdered his brother. And why did Cain slay him? Because his own deeds were evil, while those of his brother were righteous.13So do not be surprised, brothers, if the world hates you.
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Christians in the Great Tribulation - Part 2
By Edgar Reich95421:35DAN 7:25MAT 5:11JAS 1:121PE 1:61PE 4:11JN 3:13REV 13:15REV 15:2REV 20:4
This sermon delves into the presence of Christians in the Great Tribulation as depicted in the Bible, focusing on the persecution they will face under the Antichrist's rule. It emphasizes the need for unwavering faith and readiness to endure suffering for the sake of Christ, drawing examples from the martyrdom of early apostles and the call for modern Christians to witness boldly despite potential persecution. The message urges believers to embrace true repentance, turn away from worldly desires, and fully commit to following Jesus, even in the face of adversity.
Why Sinners Hate God
By Charles Finney0Human SinfulnessHatred Of GodPSA 10:4ISA 53:3MAT 5:10JHN 3:19JHN 15:25ROM 8:7GAL 5:172TI 3:12JAS 4:41JN 3:13Charles Finney explores the profound reasons behind why sinners harbor hatred towards God, emphasizing that their enmity is not justified by any inherent flaw in God's nature or moral governance. He argues that sinners hate God because He opposes their selfish desires and demands obedience, which they are unwilling to submit to. Finney asserts that the very qualities that sinners despise in God—His holiness, goodness, and impartiality—are the reasons they should love Him instead. Ultimately, he concludes that the hatred of sinners is a reflection of their own selfishness and depravity, and that their guilt is magnified by their rejection of the Gospel. This sermon serves as a stark reminder of the moral conflict between divine righteousness and human sinfulness.
The Wind Is Shifting
By Allan Halton0JHN 15:18JHN 15:201PE 4:11JN 3:13Allan Halton preaches about the need for Christians to be valiant and faithful for God's truth in the midst of trials and persecution, drawing inspiration from the early Quakers who suffered for their faith. He highlights the shifting winds of persecution in Western lands and the deeper manifestation of Christ in His people that will provoke coming persecution. Halton emphasizes the importance of being prepared for the suffering and persecution that may come with a deeper reality of God's Spirit in our lives, urging believers to arm themselves with the same mind as Christ and be ready for the consequences.
The Price of the Presence of Christ
By Allan Halton0PSA 2:1JHN 15:18JHN 15:221JN 3:13Allan Halton delves into the early Christian history, highlighting the persecution faced by the early Christians in a world that hated God, drawing parallels to the present day where stories of Christian persecution are becoming more frequent news, and discussing the inevitability of severe persecution for western Christians due to society's growing hatred for God and righteousness. He emphasizes the manifestation of God's presence through the Holy Spirit in believers, leading to potential persecution as the world hates what represents Christ in them.
Epistle 58
By George Fox0Inner TruthFaithfulness in LovePSA 24:1PRO 17:24ECC 12:3ISA 55:2JER 9:3MIC 3:11MAT 5:37JHN 8:441CO 8:1COL 3:22JAS 1:26JAS 4:41JN 3:13George Fox emphasizes the importance of focusing inwardly rather than being distracted by the world, warning against lightness and superficiality. He encourages believers to be steadfast in truth, to control their speech, and to avoid the puffing up of knowledge that leads away from genuine faith. Fox calls for a reliance on the inner teacher, the Holy Spirit, rather than external influences, and stresses that true holiness cannot be found in worldly practices. He urges Christians to act in love and sincerity, using all things for God's glory, while remaining faithful amidst worldly opposition. Ultimately, he reminds believers to love one another and to dwell in the light, as the world is at enmity with God.
Pray Rather That I May Attain to Martyrdom
By Ignatius of Antioch0JHN 15:191CO 2:42CO 4:181JN 3:13Ignatius of Antioch emphasizes the importance of living out one's faith, urging believers to not only speak about Christianity but to truly embody it in their actions. He requests prayers for strength, both inward and outward, to authentically live as a Christian and be faithful to God. Ignatius highlights the distinction between the temporary nature of visible things and the eternal nature of unseen spiritual realities.
1 John 3:13
By John Gill0PersecutionRighteousnessGEN 3:15GEN 4:8PSA 37:1MAT 5:10JHN 15:18JHN 16:33ROM 8:31GAL 4:292TI 3:121JN 3:13John Gill emphasizes that believers should not be surprised by the hatred they face from the world, as this animosity has existed since the fall of man. He explains that the world, representing the wicked, harbors hatred towards the saints simply because they are chosen and live righteously, contrasting with the sinful nature of the world. This enmity is a historical constant, illustrated by biblical examples such as Cain and Abel, and the persecution of prophets and apostles. Gill reassures believers that such opposition is a common experience for those who strive to live godly lives in Christ Jesus.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Marvel not - if the world hate you - Expect no better treatment from unconverted Jews and Gentiles than Abel received from his wicked and cruel brother. This was a lesson to the Church, preparatory to martyrdom. Expect neither justice nor mercy from the men who are enemies of God. They are either full of malice and envy, hateful, hating one another, or they are specious, hollow, false, and deceitful. "A foe to God was ne'er true friend to Man."
Jamieson-Fausset-Brown Bible Commentary
Marvel not--The marvel would be if the world loved you. the world--of whom Cain is the representative (Jo1 3:12). hate you--as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.
John Gill Bible Commentary
Marvel not, my brethren, if the world hate you. By "the world" is meant the inhabitants of the world, the wicked part of them; these hate the saints, though without a cause, any just cause, and for no other reason, but because they are chosen and called out of the world, and do not live the wicked life they do: and this hatred of theirs is not at all to be wondered at; so it was from the beginning, and has been in all ages since; immediately upon the fall there was enmity between the seed of the woman and the seed of the serpent, which showed itself in Cain, the instance just given, who hated and murdered his righteous brother; Ishmael, that was born after the flesh, persecuted Isaac, that was born after the Spirit; and as it was then, it is now, the Jews persecuted the prophets of old, and hated Christ and his apostles. This is the common lot of all the saints, of all that will live godly in Christ Jesus; and therefore it should not be reckoned a strange and unusual thing; it always was so, even from the beginning, as soon as ever there were two sorts of persons, good and bad, righteous and wicked. This is a corollary or conclusion drawn from the above instance of Cain. Marvel not, my brethren, if the world hate you. By "the world" is meant the inhabitants of the world, the wicked part of them; these hate the saints, though without a cause, any just cause, and for no other reason, but because they are chosen and called out of the world, and do not live the wicked life they do: and this hatred of theirs is not at all to be wondered at; so it was from the beginning, and has been in all ages since; immediately upon the fall there was enmity between the seed of the woman and the seed of the serpent, which showed itself in Cain, the instance just given, who hated and murdered his righteous brother; Ishmael, that was born after the flesh, persecuted Isaac, that was born after the Spirit; and as it was then, it is now, the Jews persecuted the prophets of old, and hated Christ and his apostles. This is the common lot of all the saints, of all that will live godly in Christ Jesus; and therefore it should not be reckoned a strange and unusual thing; it always was so, even from the beginning, as soon as ever there were two sorts of persons, good and bad, righteous and wicked. This is a corollary or conclusion drawn from the above instance of Cain. 1 John 3:14 jo1 3:14 jo1 3:14 jo1 3:14We know that we have passed from death to life,.... From a death in sin, a moral or spiritual death; which lies in a separation from God, Father, Son, and Spirit; in an alienation from the life of God; in a loss of the image of God, of righteousness, holiness, and knowledge, in which man was created; in a privation of all true sense of sin, and in a servitude to it, which is unto death, and is no other than death: and from a legal death, or death in a legal sense, under the sentence of which all men are, as considered in Adam; and which God's elect are sensible of, when convinced by the Spirit of God, and are in their own apprehension as dead men. Now in regeneration, which is a quickening of sinners dead in sin, a resurrection of them from the dead, the people of God pass from this death of sin, and the law, to a life of sanctification, having principles of grace and life implanted in them; and to a life of justification, and of faith on Christ, as the Lord their righteousness; and to a life of communion with Christ; and to such a life as is to the glory of Christ; and to a right to eternal life. And this passing from the one to the other is not of themselves, it is not their own act; no man can quicken himself, or raise himself from the dead; in this men are passive: and so the words are rendered in the Vulgate Latin, Syriac, and Arabic versions, "we know that we are translated"; that is, by God the Father, who delivers from the power of darkness, and death, and translates into the kingdom of his dear Son, which is a state of light and life; or by Christ, who is the resurrection and the life, who is the author of the resurrection from the death of sin to a life of grace; or by the Spirit of life from Christ, by whom souls are quickened, and of whom they are born again: and this passage from death to life, or regeneration, is a thing that may be, and is known by the regenerate man; who, as he knows surely, that whereas he was blind he now sees, so that whereas he was dead in sin, he is now alive; and among other things it may be known by this, because we love the brethren: this is not the cause of passing from death to life, but the effect of it, and so an evidence of it, or that by which it is known; brotherly love being what the saints are taught of God in regeneration, and is a fruit of the Spirit of God, and is what true faith works by, and is what shows itself as soon as anything in a regenerate man; nor can anyone love the saints, as such, as brethren in Christ, unless he is born again; a man may indeed love a saint, as a natural relative, as a good neighbour, and because he has done him some good offices, and because of some excellent qualities in him, as a man of learning, sense, candour, civility, &c. though he has not the grace of God; but to love him as a child of God, a member of Christ, and because he has his image stamped on him, no man can do this, unless he has received the grace of God; so that this is a certain evidence of it: he that loveth not his brother, abideth in death; in the death of sin, in a state of nature and unregeneracy; under the sentence of condemnation and death; and he is liable to eternal death, which is the wages of sin, under the power of which such a manifestly is. This is said to deter from hatred, as also what follows.