1 John 3:16-18 - Homiletics

Love others, for God hath loved thee!

Connecting link: The great contrast has been presented between the love abiding in those who have passed from death unto life and the enmity abiding in the world. That hatred has been illustrated by a reference to Cain, and believers are told they must not be surprised if the murderous spirit still survives. The apostle then reverts to his favourite theme—love. He seems to say, "As for us, we have learnt a different lesson. We have come to know ἐγνώκα 'the love' [the words 'of God' are not in the Greek nor the Revised Version] the supreme love in the universe. The lesson it has taught us is that we ought to love as God loves. He [emphatic] laid down his life for us: we ought to lay down our lives for the brethren." Divine love has not merely been taught us merely in a book, or by teachers, but in the most stupendous act of self-sacrifice that was possible either in heaven or on earth. If, after this, any one can close up his heart against a needy brother, it is too clear that no love, either of God, or like to God's, dwells in him. Be it ours to show, as God has shown, that with us, love is not merely in word, but also in power. Topic— The supreme love: its act and its lessons.

I. LET US STUDY LOVE 'S GREATEST ACT . "He ἐκεῖνος laid down his life for us." We have already had one study in God's love (homily on 1 John 3:2 ). But the theme is exhaustless. The precise point here is that by what God has done for us we have come to learn the supreme love; such a love as outshines all else—a love which is not only unique as a model, but also as a creative power! Nine features thereof may here be suggested.

1 . Love in its highest origin. God (cf. 1 John 4:10 ).

2 . Love's manifestation. Through the Son.

3 . Love's channel. The incarnate Son.

4 . Love's method. "Laid down his life."

5 . Love's meaning in its method. "A propitiation" ( 1 John 2:1 , 1 John 2:2 ; 1 John 4:10 ); "A demonstration of righteousness" ( Romans 3:20 , Romans 3:21 ); "An offering for sin" ( Hebrews 9:26-28 ).

6 . Love under strangest circumstances. "When we were yet sinners" ( Romans 5:8 ); "Ye who sometime were alienated," etc. ( Colossians 1:21 ; cf. Romans 5:6 ).

7 . Love's extent. "A propitiation for… the sins of the whole world" ( 1 John 2:2 ); "He died for all" ( 2 Corinthians 5:15 ).

8 . Love's intent. To save from sin. To purify. To remove for ever the one stumbling-block and bar to human progress. To see men perfect (cf. Ephesians 5:25-28 ; Colossians 1:26-28 ; Titus 2:14 ). This—this is love; this is the love; herein is love. This is the supreme lesson taught us in Christ— that the supreme energy is infinite, eternal, boundless, out-gushing love! Mr. Herbert Spencer tells us that "amid the mysteries which become the more mysterious the more they are thought about, there will remain the one absolute certainty that we are ever in presence of an Infinite and Eternal Energy, from which all things proceed". Where the agnostic ends, acknowledging that there is an Infinite Energy, though he knows not what it is, the gospel messenger begins, and says, "That Energy I declare unto you." The Infinite Energy is a self-existing, self-outpouring love!—a love that makes the greatest possible sacrifice in order to redeem the lost!

II. LET US LEARN LOVE 'S GREATEST LESSON . How much the lesson of love needed to be taught can only be learnt from the study of the period at which the Apostle John wrote. £ The space at our disposal forbids our doing more than to refer the student to works touching thereon. This love of God for man is seen to have a fivefold effect.

1 . It teaches new truth about man.

(a) of removing obstructions to human advancement, whether

( α ) from within or

( β ) from without; and

(b) of creating and sustaining such new forces as will raise him in the scale of being.

2 . It creates a new duty, viz. that of laying ourselves out for others. "And we ought," etc. The vastly higher plane to which the revelation of Divine love lifted human nature, ipso facto made the claims of manhood on redeemed and sanctified man enormously greater than before. It warranted and even demanded the "enthusiasm of humanity." The measure of self-devotion to others' weal, indicated in the words, "we ought to lay down our lives for the brethren," is very far greater than the phrase just quoted implies. The Church of God has "left its first love;" a return to it would revolutionize and regenerate society.

3 . It becomes a new inspiration in man. Of this the text, looked at historically, is a proof. Such precepts as it contains were never considered a part of human duty till God so loved the world. The apostles and the early Christians had learnt of God to love one another and to do good unto all men. £

4 . It at once led to the adoption of a new test of character. E.g., take the case of a rich man and a poor one—of Dives and Lazarus. "Whoso hath this world's good βίος , and seeth his brother have need," etc. In such a hard-hearted one it is perfectly clear the love of God does not dwell, i.e., either the love which is like God's, or which he imparts, or which he commands, or of which he is the Object. For love to God is nothing if it be not loyal. He commands us to love our brethren. Therefore, if we do not, we cannot truly love God.

5 . It supplies a new and tender persuasive plea. "Let us not love in word, neither in tongue, but in deed and in truth." In every case our love is to become a practical power. If a man, out of passionate love for his Lord, spends his strength in defending the doctrines of the gospel, it is so far well. But in doing this, his work is but half-done. He is equally bound to devote himself to insisting on the practice of the gospel, and to inspire men to practical philanthropy as well as to penitence and faith. And while the former ages have been those in which Christian doctrines had

We confess we are jealous for the honour of our glorious faith. We see men by thousands deserting the Christian camp because they think Christianity has nothing to say to the temporal concerns of working men. We see secularists and others taking up such questions, and coming to the front as the working men's benefactors! and all because we Christians have so much more ground yet to occupy in working out and solving the social problems of the age. £ Oh! let us to the fore at once in God's Name, and, inspired by everlasting love, let us show to men of every class and calling that while there is not a sin of man against man which the gospel does not condemn, neither is there a right of man which the gospel does not press on his behalf, when it summons us to be "imitators of him" who laid down his life to save our race.