Genesis 3:15

“I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.”

This was the first promise that was ever given to fallen man. The occasion on which it was given was this; Satan had beguiled our mother Eve, and, through her, had prevailed on Adam to transgress; and he had thereby destroyed both them and all their posterity; for, since they were corrupt, nothing but what was corrupt could proceed from them. But God, in his abundant mercy, interposed for our fallen race, who must without such interposition have been involved in all the misery of the fallen angels.

Against Satan he denounced a curse suited to his crime; and at the same time informed him, that, though for the present he had prevailed over the woman, a seed would spring from her who should execute on him the vengeance he deserved, and rescue mankind from the misery he had entailed upon them!

Now, as the oak with all its luxuriant branches is contained in the acorn, so was the whole of salvation, however copiously unfolded in subsequent revelations, comprehended in this one prophecy; which is, in fact, the sum and summary of the whole Bible. And on this promise all the saints lived, during the space of 2000 years; yes, all from Adam to the time of Abraham were encouraged, comforted, and saved by this promise alone, illustrated as it was by sacrifices appointed by the Lord.

In explaining this prophecy, I shall call your attention to,

I. The person here predicted—

It was the Lord Jesus Christ; who was in a peculiar way “the seed of the woman;” for he was formed in the womb simply by the agency of the Holy Spirit, and was born of a pure virgin altogether without the intervention of man. And this was necessary, for, had he been born like other men, he would have been in the loins of Adam, like other men; and therefore would, like them, have been partaker of his guilt and corruption. But, being the sole and immediate workmanship of God, he was absolutely perfect, and therefore capable of sustaining the office of a Savior for fallen man; whereas, if he had been otherwise formed, he would have needed a Savior for himself, and been incapable of effecting salvation for others. Thus you see, that when it was impossible for man to restore himself to God, God “laid help for him upon One that was Mighty;” on one who, being God and man in one person, was able to effect for men all that their necessities required. As man, he could atone for sin; and as God, he could render that atonement available for all who would trust in him.

At the same time that this prophecy announced the Messiah’s advent, it declared,

II. The conflicts the Messiah would sustain—

Between Satan and him, God put an irreconcilable enmity; which, without a moment’s intermission, has raged, from that very time even to the present hour. Satan, having, thus introduced sin into the world, instigated every child of Adam to the commission of it. And how far he prevailed, may be seen in this, that he induced the very first-born of man to murder his own righteous brother, for no other reason than because he was more righteous than himself. At times he had so entirely reduced the whole race of man to his dominion, that scarcely a righteous man existed upon earth!

And, when God sent prophets to reclaim the world, Satan stirred up the people of every age and place to destroy them.

At last, when the promised Seed himself came, Satan only exerted himself the more violently against him, if by any means he might prevail to destroy the Savior himself. No sooner was Jesus born into the world, than Satan stimulated Herod to destroy all the males around Bethlehem from two years old and under, so that it might be impossible for Jesus to escape.

And, when Jesus was entering upon his ministry, he urged him to cast himself down from a pinnacle of the temple, if perhaps he might thus induce him, under an idea of trusting in God, to destroy himself. Afterwards he stirred up Peter to dissuade him from executing the work he had undertaken; saying, “Master, spare yourself.” When he could not prevail in any of these ways, he put it into the heart of Judas to betray him, and stirred up all the Priests and Elders to put him to death.

In like manner has this wicked adversary still prosecuted his malignant work even to the present hour, blinding the eyes of men, and hardening their hearts, and “leading them captive at his will!” And if any have dared to resist his will, he has stirred up all his own agents, to persecute them, and to put them to death!

On the other hand, Christ has also fought against him from the beginning, rescuing men from his dominion, and “turning millions from darkness unto light, and from the power of Satan unto God.” In the days of his flesh especially, he showed his superiority to Satan, by casting him out from many whom he had possessed, and constraining him to relinquish the hold which he had gained, both of their bodies and their souls. And though he seemed himself to sink under Satan’s attacks—yet did he, in fact, defeat Satan by the very means which that adversary had used for his destruction! For by death he overcame death, and “him who had the power of death, that is, the devil, Hebrews 2:14.” Yes, “on the very cross itself he spoiled all the principalities and powers of Hell, triumphing over them openly in it, Colossians 2:15.” And in his ascension, “he led captivity itself captive;” and has bound all the hosts of Hell, “reserving them in chains of darkness unto the judgment of the great day.”

In his people, too, he gets the victory from day to day, enabling them to resist him manfully, and to trample both Satan and all his hosts under their feet.

This conflict is still going on from day to day. The God of this world, and the God of Heaven, are contending for us, and in us, 2 Corinthians 4:4; 2 Corinthians 4:6; and as long as the world shall stand, will this contest continue.

But in our text we are informed, that Jesus will prevail, and enjoy at last,

III. The victory assured to the Messiah —

In the conflict, the Savior’s “heel is bruised,” but “he bruises the head” of his great adversary, and breaks his power for evermore. Behold the Savior on his throne of glory, far above all the principalities and powers, whether of Heaven or Hell! Behold the progress of his Gospel in every age! See in Heaven the multitudes which no man can number, continually increased by fresh accessions from every quarter of the globe, from the most blinded votaries of Satan among the Heathen, as well as from his more specious servants among ourselves! See the weakest of men enabled to triumph over him, and, though persecuted like their divine Master, “made more than conquerors through him that loved them!” This is going forward among ourselves; so that you see the most devoted vassals of Satan casting off his yoke, and “brought into the liberty of the sons of God;” and soon shall you behold those whom once he held in the most miserable bondage, seated upon thrones of glory, and actually sitting in judgment upon the angels, as judges with their divine Master, 1 Corinthians 6:2-3.

Yes, it is but a little time, and the seed of Christ, as well as Christ himself, will be seated upon thrones of glory! While Satan, and his seed, shall be cast into the lake of fire prepared for the devil and his angels!

Such is the prophecy before us; and in this way is it accomplishing yet daily; and shall be accomplished, until the final destinies of each shall terminate the contest for evermore.

Behold then, brethren,

1. How marvelous is the grace of God!

Think under what circumstances he made this promise to man. He had placed our first parents in Paradise, where there was everything that could conduce to their happiness; and he himself visited and communed with them, as a friend. Yet did they, on the very first temptation, violate his express command; and then, instead of humbling themselves before him, they fled from him; and, when summoned into his presence, excused themselves, and even cast the blame of their iniquity on him, “The serpent beguiled me, and I ate. The woman, whom you gave to be with me, she gave me of the tree, and I ate.”

What might we expect now that he should do unto them? Surely, that he should consign them over to the misery they deserved. But no; unsought and unsolicited, he promised them a Savior, even his only dear Son, who should rescue both them and all their believing posterity out of the hands of their great adversary.

Now then, I ask, if God, unsolicited, bestowed the Savior himself on these impenitent offenders, will he refuse salvation to any penitent who calls upon him? Let no sinner in the universe despond; but let every one see in this prophecy how abundant and inconceivable is the grace of God.

2. How complete shall be the victory of all who believe in Christ!

You appear to be in a hopeless condition, because your corruptions are so great and your enemies are so mighty. Go, then, to the cross of Christ, and there see the Savior himself hanging, a helpless and inanimate corpse! What hope has he of victory? Wait a moment, and you will see. Behold him rising from the grave, ascending to Heaven, sending down the Holy Spirit, establishing his kingdom upon earth, surrounded in Heaven by myriads of his redeemed, and sealing up his great adversary, with all his hosts, in the bottomless abyss of Hell! See all this; and then know what shall be the outcome of your conflicts.

You are fighting with a vanquished enemy; and it is but a little time, and he, your Almighty Savior, “will bruise Satan under your feet,” and will elevate you to thrones of glory, like unto his own. Only follow him in his conflicts, and you shall be partakers with him in all his victories and triumphs for evermore.

Charles Simeon (1759-1836)

Genesis 3:11-13

And He said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?”

Then the man said, “The woman whom You gave to be with me, she gave me of the tree, and I ate.”

And the LORD God said to the woman, “What is this you have done?”

The woman said, “The serpent deceived me, and I ate.”

The immediate effects of sin are not easily discovered by us at this time; for if we look for them in ourselves, our partiality and self-love conceal them from us; and if we look for them in others, the universal prevalence of those effects prevents us from ascribing them to their proper cause. To see them in their true colors, we should be able to contrast the habits of some person during a state of innocence with those which he manifests after the commission of sin.

Doubtless there are glaring instances of iniquity, from the investigation of which we may gather instruction; but we shall make our observations to the greatest advantage, if we examine the records respecting the conduct of our first parents after their unhappy fall. The accounts given of them are not indeed very full and circumstantial; yet the narration, brief as it is, is sufficient to elucidate the immediate influence of sin upon the mind, as well as its remoter consequences in the destruction of the soul.

There are two things in particular which we shall be led to notice from the words before us:I. The way in which men manifest their consciousness of guilt—

Mark the conduct of our first parents. While they were innocent, they were strangers either to shame or fear; but instantly after their transgression, they made coverings for themselves of fig-leaves, and fled from the presence of their God. Here we may behold ourselves as in a looking-glass; they have set a pattern to us which all their posterity have followed; however men may affect to be innocent, they all be-tray their consciousness of guilt in these two things:

1. They conceal themselves from themselves, and from each other—

Knowing that their hearts are depraved, and that, if closely inspected, they would exhibit a most disgusting appearance, men will not turn their eyes inwards. They will not examine the motives and principles of their actions. They cast a veil over the workings of pride and ambition, of envy and malice, of falsehood and covetousness, of carnality and selfishness. Then, because they see no evil in their actions, they hastily conclude there is none. So successful are they in hiding from themselves their own deformity, that when all around them are even amazed at the impropriety of their conduct, they take credit to themselves for virtuous principles and laudable deportment.

If we should attempt to open their eyes, and to set before them their own picture, they would not even look at it, but would be offended with our fidelity, and condemn us as destitute of either charity or candor.

Now, would men act in this manner if they had not a secret consciousness that all was not right within? Would they not rather be glad of any assistance whereby they might discover any latent evil; or, at least, be glad to “come to the light, that their deeds might be made manifest that they were wrought in God?”

There is the still greater concern in men to hide their shame from each other. The whole community of mankind with each other is one continued system of concealment. All endeavor to impose on others, by assuming the appearances of virtue; but no one will give credit to his neighbor for being as guiltless in his heart, as he seems to be in his conduct. A thorough knowledge of a person whose principles have been tried, will indeed gain our confidence; but who has so good an opinion of human nature in general as to commit his wife or daughter to the hands of a perfect stranger; or to give him unlimited access to all his treasures; or even to take his word, where he can as easily obtain a legal security?

But, if men were not conscious of depravity within themselves, why should they be so suspicious of others? The fact is, they know themselves to have many corrupt propensities; and justly concluding that human nature is the same in all, they feel the necessity of withholding confidence where they have not been warranted by experience to place it.

2. They shun, rather than desire, the presence of God—

God comes to all of us in his word, and speaks to us in the language of love and mercy. He bids us to draw near to Him, and to enjoy “fellowship with him, and with his Son, Jesus Christ.” But are these employments suited to the taste of all? or do the habits of the generality evince any regard for these inestimable privileges? Nay, if we endeavor to set God before them, and to make known to them his will—do they consider us as their friends and benefactors? They may bear with us, indeed, in the exercise of our public ministry; but will they be pleased, if we come home to their houses, and labor to bring them, as it were, into the presence of God? Will they not be ready to say to us, as the demoniac did to Christ, “Have you come here to torment us before the time?” or, like the Jews of old, “Prophesy unto us smooth things, prophesy deceits; make the Holy One of Israel to cease from before us!”

Now would this be the conduct of men, if they were not conscious of much guilt within? Would a man who had just received gold from the mint, be afraid of having it tried by a touchstone? Or one who was perfectly innocent of a crime, be afraid of being interrogated in relation to it? Would not rather the knowledge of God be desirable to one who had no wish but to perform his will? Would he not account it his highest happiness to gain an increasing acquaintance with his Savior, and a more entire conformity to his image?

When the guilt of men can no longer be concealed, they have many refuges of lies to which they flee; to expose which, we shall show,

II. The way in which they endeavor to palliate and excuse their guilt—

Our first parents indeed confessed their transgression, but in a way which clearly showed, that they were not humbled for it. Thus:

1. When we cannot deny our guilt, we cast it upon others—

Doubtless we all are accessory to the production of much guilt in others; and it is well to take shame to ourselves in that view. But to take occasion from this to excuse our own wickedness, is only to add sin to sin! Yet who does not betake himself to this refuge?

Mark little children—they will deny their faults as long as there remains for them any hope of concealment. And when they are clearly detected, they will do their utmost to shift the blame off from themselves. According to the nature of the crime alleged, they will impute it to accident, or inadvertence, or mistake, or, like our first parents, to the instigation and example of their accomplices.

What is the disposition which shows itself in people of riper years, when they are called to account for any evil that they have committed, or when their angry passions have involved them in dispute and quarrel? Is it not the endeavor of each to incriminate the other, in hopes thereby to exculpate himself? Or when no particular ill-will is exercised towards others, is not the same system prevalent; and do not men justify their own conduct from the habits and examples of those around them?

But what folly is this! Did the Serpent compel Eve to eat the fruit? Or was Adam necessitated to follow her example? They were free agents in what they did; and they should have rejected with abhorrence the first proposals of sin, however harmless they might appear, and by whoever they might be made. And in the same manner, it is no excuse to us that the ways of iniquity are crowded; for we are to withstand the solicitations that would allure us from God, and stem the torrent of sin that would drive us from him.

2. When we cannot deny our guilt, we even cast it even upon God himself—

There is peculiar force in those words of Adam, “The woman whom you gave to be with me, she gave me of the tree, and I ate!” It is no less than a reflection upon God himself for giving him the woman; and a casting of the blame upon him as accessory at least to his fall, if not also as the original cause of it.

It is thus also that we account for our transgressions from the peculiar circumstances in which we are placed, and thus ascribe them rather to the dispensations of Providence, than to our own willful depravity. One is poor, and therefore has not leisure time to consult the welfare of his soul; or is under the authority of others, and cannot serve God without subjecting himself to their displeasure. Another is rich, and cannot deviate so far from the habits of the world, as to conform to the precise rules which God has prescribed. In this manner, people endeavor to persuade themselves that a life of entire devotedness to God is incompatible with their worldly duties; and that their deviations or defects are rather their misfortune than their fault.

Some indeed will be yet more bold in accusing God; and, when condemned for giving the rein to their sinful appetites, will say, ‘Why did God give me these passions? I cannot act otherwise than I do!’

How far these excuses will avail in the day of judgment, it befits every one to consider with fear and trembling. They may stifle the accusations of a guilty conscience now; but there is not a man in the universe so stupid as seriously to believe that his conscience will acquit him at the tribunal of his God.

We shall conclude with an address:

1. To those who are unhumbled for their sins—

Some are so impious, that “they declare their sin as Sodom; the very show of their countenance witnesses against them.” To such people we say with the prophet, “Woe unto them! Isaiah 3:9.” Nor can we deliver any milder message to those who “cover their transgressions, as Adam, and hide their iniquity in their bosom! Job 31:33,” for God’s Word to them is plain, “He who covers his sins shall not prosper; but whoever confesses and forsakes them shall have mercy! Proverbs 28:13.”

It is absolutely indispensable that we humble ourselves before God, and that we repent in dust and ashes. God has noted our transgressions, whether we have observed them or not; for “there is no darkness nor shadow of death where the workers of iniquity may hide themselves, Job 34:22.” God is extremely earnest in endeavoring to impress this thought upon our minds, Isaiah 29:15 with Amos 9:2-3. It is equally certain that we cannot impose upon him by any vain excuses. The day is coming, when he will not only ask in general, “Have you eaten of the tree, whereof I commanded you that you should not eat?” but will interrogate us, as he did Eve, with holy indignation, saying, “What is this that you have done!” Are you aware of its malignity? are you prepared to meet the consequences?

O let us, every one of us, humble ourselves before him, while yet the effects of his displeasure may be averted from us; but if we yet remain impenitent and stout-hearted, a sudden and irremediable destruction shall come upon us! Proverbs 29:1.

2. To those whose hearts are beginning to relent—

Do not think that a small and transient humiliation is sufficient. If you could weep “rivers of tears,” it would be no more than the occasion calls for. You may perhaps comfort yourselves with the thought of not having committed many or great offences; but consider what it was that brought guilt and ruin upon the whole race of mankind; it was not many offences, but one. Nor was it what would appear to us a very heinous sin, but only the violation of a positive precept, the eating of a forbidden fruit. Reflect on this, and you will derive little consolation from the thought that you are not so bad as others.

But whether your sins have been more or less heinous, there is one Refuge, and only one, to which you must flee for safety. The refuge provided for our first parents was, “The seed of the woman, who was in due time to bruise the serpent’s head.” The same is provided for you. Jesus was born into the world for this very end. He has made a full atonement for sin; and if “only you acknowledge your transgressions,” and believe in him, they shall be “remembered against you no more forever.”

Charles Simeon (1759-1836)

Genesis 3:6-7

“So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.”

The happiness of our first parents in Paradise must have far exceeded anything which we can conceive. Formed in the image of God, they had not a desire or thought contrary to His holy will. There was no cloud upon their understanding.

There was no sinful bias on their will.

There was nothing inordinate in their affections.

With respect to outward comforts, they possessed all that they could wish. God himself had planted a garden for them, and given them the whole produce, except one tree, for their support. Above all, they enjoyed the freest fellowship with their Maker, and conversed with Him as a man converses with his friend. But this happiness, alas! was of short continuance; for Satan, who had left his first estate, and, from being a bright angel before the throne of God, had become an apostate spirit and a wicked fiend; he, I say, envied their felicity, and sought to reduce them to the same misery with himself.

An opportunity for making his attempt soon occurred. He saw the woman near the forbidden tree, and at a distance from her husband. So favorable an occasion was not to be lost. He instantly took possession of a serpent; which being confessedly the most subtle of all animals, was least likely to create suspicion in her mind, and fittest to be employed in so arduous a service.

Through the instrumentality of this creature, Satan entered into conversation with her; and, as we learn from the history before us, succeeded in withdrawing both her and her husband from their allegiance to God.

In the text we have a summary of the fatal tragedy. In it, as connected with the context, the whole plot is developed, and the awful catastrophe declared.

That we may have a just view of the conduct of our first parents, we shall consider,I. Their temptation—

The scope of Satan’s conversation with Eve was to persuade her to partake of the forbidden tree,

1. With safety—

With this view, his first attempt was to raise doubts in her mind respecting the prohibition. And here his subtlety is very conspicuous; he does not shock her feelings by any strong assertion; but asks, as it were for information, whether such a prohibition as he had heard of had been really given. Nevertheless, his mode of putting the question insinuates that he could scarcely credit the report; because the imposing of such a restraint would be contrary to the generosity which God had shown in other respects, and to the distinguished love which he had professed to bear towards them.

Now, though he did not thus far prevail as to induce her to deny that God had withheld from her the fruit of that tree—yet he gained much even in this first address; for, he led her to maintain a conversation with him; he disposed her also to soften the terms in which the prohibition had been given. God had said, “In the day that you eat thereof you shall surely die;” and she, in reporting it, said, “You shall not eat of it or touch it, lest you die;” thus converting a most positive threatening of instant and certain death, into a gentle caution against a possible, or probable, misfortune. And though she might intend nothing more than to prevent his entertaining any hard thoughts of God, she hereby emboldened him to prosecute his purpose in a more direct and open manner.

Improving the advantage he had already gained, he proceeded to question in direct terms the grounds of her fears, in relation to the penalty, “You shall not surely die!” He here intimates that she must be mistaken with respect both to the extent and certainty of the penalty. God could never threaten “death” for such an offence as that; he could threaten nothing worse even for the most heinous transgression that could be committed; how then could he annex that to so small a matter as the eating of a piece of fruit? At least, if God did put forth his threat, he certainly would never execute it, “You shall not surely die;” it could not be, that a just and good God should ever proceed to such rigorous measures on so slight an occasion. By this daring assertion, he quite disarmed her; and persuaded her, that she must have misunderstood the divine declaration; or, at least, that it never could be carried into effect.

2. With advantage—

Finding that Eve did not revolt at his impious assertions, he went on to direct and open blasphemy. He knew that to an intelligent and holy being, nothing was so desirable as knowledge. He therefore affirmed, that there was in the fruit of that tree a virtue capable of wonderfully enlarging her views, so that she and her husband would “become as gods,” and possess a self-sufficiency and independence suited to that high character.

In confirmation of this, he appeals to God himself; and blasphemously insinuates, that God, in withholding the fruit from them, had been actuated by nothing but envy, and a jealousy, lest they should become as wise and happy as himself.

Such was the temptation with which that “old serpent” assaulted Eve; hoping that, if he could prevail with her, he might, through her influence, overcome her husband also.

Happy would it have been, if we could have reported of them, as we can of the second Adam, that they repelled the Tempter. But, in following the course of their history, we are constrained to notice,II. Their sin—

Eve, overpowered by the alluring aspect of the fruit, and the hope of attaining a knowledge as superior to what she already possessed, as this serpent’s was to that of all the rest of the creation—ate of the fruit, and prevailed upon her husband to partake with her. A variety of questions might be asked respecting different parts of this history; but where God has not been pleased to inform us, we should be contented to be ignorant. And where no certainty can be attained, we judge it better to pass over matters in silence, than to launch out into the boundless and unprofitable regions of conjecture.

Without inquiring how she prevailed with him, or what would have been the effect if she alone had fallen, let it suffice to know, that Adam transgressed in eating the forbidden fruit, and that this was the sin whereby he and all his posterity were ruined. That the offence may not be thought trivial, let us consider of what malignant qualities it was composed:

1. What pride!

Our first parents were endowed with facilities unknown to any other creatures. While, in common, with all the rest, they possessed a beautifully constructed frame of body, they had a rational soul also, which assimilated them to God; so that they were a connecting link between God and the brute-creation, a kind of compound of both. Moreover, they were constituted lords of this lower world; and all other creatures were subjected to their dominion. None was above them but God himself. But they chose to have no superior; they desired to be as gods. What daring presumption! What criminal ambition! It was time indeed that “their loftiness should be bowed down, and their haughtiness be made low.”

2. What unbelief!

God had spoken with a perspicuity which could not admit of misconstruction, and an energy that precluded doubt. Yet they listen to the suggestions of a wicked fiend, and believe the lies of Satan in preference to Jehovah’s word. Can anything be conceived more insulting to the Majesty of God than this? Can an offence be deemed light which offers such an indignity to the God of truth?

3. What ingratitude!

What could God have done more for them, than he had done? What could they have, to augment their felicity? And, if any restraint at all was to be laid upon them for the purpose of trying their fidelity and obedience, what smaller restraint could be conceived than the prohibition of one single tree amidst ten thousand? Was one tree too much for Him to reserve, who had created all the rest for their use? Were they to think much of so small an act of self-denial, where so much was provided for their indulgence? Were they to be so unmindful of all which He had done for them, and of all the good things which He had in store for them, as to refuse Him so small a testimony of their regard? Amazing! Incredible! that such favors should be so requited!

4. What rebellion!

God had an undoubted right to command; and, whatever His injunctions were, they were bound to obey them. But how do they regard this single, this easy precept? They count it at nothing; they transgress it; they violate it voluntarily, immediately, and without so much as a shadow of reason. They lose sight of all the considerations of duty, or self-interest; they are absorbed in the one thought of personal gratification; and upon that they rush, without one moment’s concern, how much they may displease their Friend and Benefactor, their Creator and Governor, their Lord and Judge. Shall not God bring judgment for such rebellion as this?

After their transgression, we are naturally led to inquire into,III. Their recompense—

Satan had told them, that “their eyes would be opened,” but little did they think in what sense his words should be verified! “Their eyes were now opened;” but only like the eyes of the Syrian army when they saw themselves in the heart of an enemy’s country, 2 Kings 6:20; or those of the rich man when he lifted them up in Hell torments. Luke 16:23. They beheld now, what it was their happiness not to know—the consequences of sin.

1. They beheld the guilt they had contracted—

Sin, while yet they were only solicited to commit it, appeared of small malignity; its present pleasures seemed to overbalance its future pains. But when the bait was swallowed, how glad would they have been if they had never viewed it with desire, or ventured to trespass on what they knew to have been forbidden! Now all the aggravations of their sin would rush into their minds at once, and overwhelm them with shame.

It is true, they could not yet view their conduct with penitence and contrition, because God had not yet given to them the grace of repentance; they could at present feel little else than self-indignant rage, and self-tormenting despondency; but their anguish, though not participating in the sincere feelings of self-loathing and self-abhorrence, must have been pungent beyond all expression; and they must have seemed to themselves to be monsters of iniquity!

2. They beheld the misery they had incurred—

Wherever they cast their eyes, they must now see how awfully they were despoiled. If they lifted their eyes up to Heaven, there they must behold the favor of their God forever forfeited. If they cast their eyes around, everything must remind them of their base ingratitude; and they would envy the basest of the brute creation. If they looked within, O what a sink of iniquity were they now become! The nakedness of their bodies, which in innocence administered no occasion for shame, now caused them to feel what need they had of covering, not for their bodies merely, but much more for their souls. If they thought of their progeny, what pangs must they feel on their account; to have innumerable generations rise in succession to inherit their depravity, and partake their doom! If they contemplated the hour of dissolution, how terrible must that appear to be consigned, through diseases and death, to their native dust; and to protract a miserable existence in that world, where the fallen angels were banished, and from whence there can be no return!

Methinks, under the weight of all these considerations, they wept until they could weep no more, 1 Samuel 30:4; and until their exhausted nature sinking under the load, they fell asleep through excess of sorrow, Luke 22:45.Inferences:

1. How deplorable is the state of every unregenerate man!

Anyone who considers the state of our first parents after their fall, may easily conceive that it was most pitiable. But their case is a just representation of our own. We are despoiled of the divine image, and filled with all hateful and abominable dispositions. We are under the displeasure of the Almighty. We have nothing to which we can look forward in this world, but troubles, disorders, and death; and in the eternal world, indignation and wrath, tribulation and anguish for evermore! Why do we not endeavor to get our minds suitably affected with this our melancholy condition? Why do we not see ourselves, as in a looking-glass; and apply to ourselves that commiseration which we are ready to bestow on our first parents? Alas! “the god of this world has blinded our minds!” else we should smite upon our bosoms with sorrow and anguish, and implore without delay the divine mercy which we so much need.

2. How astonishing was the grace of God in providing a Savior for us!

It is needless to say that our first parents could do nothing to repair the evil which they had committed. And how far they were from attempting to make reparation for it, we see, when they fled from God, and cast the blame on others, yes even on God himself, rather than acknowledge their transgressions before him! But God, for His own great name sake, interposed, and promised them a Savior, through whom they, and their believing posterity, would be restored to his favor. To this gracious promise we owe it, that we are not all involved in endless and irremediable misery. Let Heaven and earth stand astonished at the goodness of our God! And let all the sinners of mankind testify their acceptance of his offered mercy, by fleeing for refuge to the hope set before them!

3. How vigilant should we all be against the evil devices of Satan!

He who “beguiled Eve under the form of a serpent,” can assume any shape, for the purpose of deceiving us! He is sometimes “transformed into an angel of light,” so that we may be ready to follow his advice, as if he were a messenger from Heaven. But we may easily distinguish his footsteps, if only we attend to the following inquiries:

Does he lessen in our eyes, the sinfulness of sin?

Does he weaken our apprehensions of sin’s danger?

Does he persuade us to imbibe that which is forbidden?

Would he make us think lightly of that which is threatened?

Does he stimulate our desires after evil by any considerations of the pleasure or the profit that shall attend it?

Does he calumniate God to us, as though He were unfriendly, oppressive, or severe?

If our temptations are accompanied with any of these things, we may know assuredly that “the enemy has done this,” and that he is seeking our destruction. Let us then be on our guard against him. Let us watch and pray that we enter not into temptation. However remote we may imagine ourselves to be from the love of evil, let us not think ourselves secure; for if Satan vanquished our first parents under all the advantages they enjoyed, he will certainly overcome us, unless “we resist him,” “strong in the Lord, and in the power of his might.”

Charles Simeon (1759-1836)

Genesis 3:4

“And the serpent said unto the woman; You shall not surely die!”

In reference to the fact before us, Paul says, “The serpent beguiled Eve through his subtlety.” And great is the subtlety which appears throughout the whole of his conduct on this occasion.

He took an opportunity of addressing himself to Eve when she was alone, so that she might become an easier victim to his wiles. He insinuated his temptation first in a way of inquiry only, “Has God said, You shall not eat of every tree in the garden?” By this he intimated, that she had made some mistake respecting the supposed prohibition, since it was scarcely probable that her Maker, who had granted her everything else in the garden, should impose such an unnecessary restriction upon her. When, in answer to this, Eve informed him that not only was the restriction really given, but that it was enforced with the most tremendous sanction that could possibly be imagined, he again insinuated that she must be under a mistake, since it could not be that so good a God should inflict so heavy a judgment for so slight an offence, “You shall not surely die!”

Now this is the very temptation with which he has ever since, even to this present hour, assaulted unwary men, and by which he is yet daily ruining millions of the human race. We will therefore endeavor to put you on your guard against it, by showing,

I. The falsehood of Satan’s temptation—

Two things were here insinuated, namely; That the threatening was not of such a terrific import as she imagined; and that, whatever it might import, it would not be eventually executed. But in both these things “he lied unto her;” for,

1. God will fulfill his threatenings to whatever they may relate—

See his threatenings to individuals; Ahab, in dependence on his false prophets, and on Satan who inspired them, thought to come off victorious; but, notwithstanding his device to escape the notice of the Syrians, he was slain, according to the prediction of the prophet Micaiah.

Hiel the Bethelite would rebuild the city of Jericho; but did he escape the judgment denounced many hundred years before, against any person who should presume to make the attempt? Did he not lay the foundation in the death of his first-born, and raise up the gates in the death of his youngest son, Joshua 6:26 with 1 Kings 16:34.

See his threatenings against the whole nation of Israel. Were they not carried captive to Babylon, according to His word? And is not the dispersion of the Jews at this day a proof, that no Word of God shall ever fall to the ground?

See his threatenings against the whole world. Did not the deluge come according to the prediction, and sweep away every living creature (those only excepted that were in the ark) from the face of the earth? Let us be sure that God is true; and that whatever He has spoken shall surely come to pass.

2. He will fulfill them in the extent that is here declared—

Death temporal, death spiritual, and death eternal were included in the sentence denounced against transgression; and on our first parents it came, the very day that they ate of the forbidden tree. They did not, it is true, cease on that day to live, because God had purposes to serve by their continuance in life; but the seeds of death were that day implanted in their constitution; and in due time they returned to their native dust. That they died at that very moment a spiritual death, is evident from their conduct; for they foolishly hoped to hide themselves among the trees of the garden from the eyes of the omniscient God; and offered vain excuses for their transgression, instead of humbling themselves for it before God.

To eternal death also they were subjected; and to it they would have been consigned, had not God, in his infinite mercy, provided a way of deliverance from it, through that seed of the woman, who was in due time to bruise the serpent’s head.

If it is doubted whether God will execute so heavy a judgment on the sinners of mankind, I hesitate not to declare, that he most assuredly will; since he has himself declared it in terms that admit of no reasonable doubt. See Matthew 25:46, and Mark 9:43-48, and Revelation 14:10-11. “He is not a man that he will lie, nor the son of man that he will repent.”

But since so many are deceived by this suggestion, I will endeavor to show, more distinctly,

II. The danger of listening to Satan’s temptation—

The effect of this sad delusion is visible in all around us. It is entirely owing to this, that Satan retains so many in bondage, and leads them captive at his will.

1. Hence it is that men make so light of sin—

Why is it, I would ask, that men are so easily drawn aside by every temptation, and that for a momentary gratification they will offend their God? Is it not from a secret persuasion that God will not fulfill his threatenings, and that they may sin against him with impunity?

If men saw before their eyes the instruments of torture whereby the violators of a law were to be put to a lingering and cruel death, and knew at the same time that there was no possibility of escape to anyone who should transgress the law—would they incur the penalty with the same indifference that they now transgress the laws of God? How much less then would they rush into wretchedness, if they saw Hell open before them, and heard the groans of those who are now suffering under the wrath of God! Truly, they would not then “make a mock at sin, but would tremble at it, and flee from it as from a deadly viper!

If then you would be preserved from sin, listen not a moment to this accursed suggestion; and if the whole world should unite in saying, “You shall not surely die!” reply to them, “Get behind me, Satan!” for “you are a liar from the beginning.”

2. Hence it is also that men make so light of salvation—

Salvation by Christ is offered to a ruined world. But who believes our report? Who receives it with that gratitude which it might well be expected that a perishing sinner should feel towards his reconciled God and Savior? With the exception of a few, the whole world regard the Gospel as little better than a cunningly devised fable; so faint are the emotions it excites, and so transient are the effects which it produces. And what is the reason of this? Is it not that men do not feel their need of such a Savior, and that they do not believe that God’s threatenings will ever be executed upon them? Yes! To this source must it be traced; for if they truly believed, that the wrath of God, which is revealed against all ungodliness and unrighteousness of men, would fall upon them, and that all their hope of escaping it was by embracing the Gospel, they would flee to Christ with their whole hearts, and cleave unto him with their whole souls, and not rest a moment until they saw themselves within the gates of the city of refuge.

Were they duly sensible of their danger, even a hope, a mere perhaps that God might have mercy upon them, would be sufficient to make them weep before him day and night. Not a word of mercy was mixed in Jonah’s message to Nineveh; yet the most distant hope of mercy was sufficient to encourage that whole city to repent in dust and ashes. What then would not all the promises of the Gospel effect, if men really felt the greatness of their guilt and danger?

It is evident, that all the indifference of men about the Gospel must be traced to this one source; their believing of Satan’s lie in preference to the truth of God! If ever the Gospel is to have a saving influence on our hearts, we must begin by rejecting this suggestion of the devil, and by believing that all the threatenings of God against sin and sinners shall assuredly be accomplished.

Observe then, on the whole,

1. What need there is of fidelity in ministers—

Satan at this time, no less than formerly, suggests to men, “You shall not surely die!” and his emissaries all the world over are re-echoing the delusive sound. Every friend we have, father, mother, brother, sister, husband, wife, the very instant we begin to dread the wrath of God, unite their endeavors to compose our minds, by saying, ‘There is no such penalty against sin as you suppose, nor have you any reason to fear that it shall be inflicted on you.’

Our own wicked hearts also are but too ready to adopt a sentiment so gratifying to the mind, and to speak peace to us on insufficient grounds.

What would be the consequence if ministers also favored such delusions, and, through fear of alarming you, neglected to warn you of your danger? Would not Satan triumph to a far greater extent than he already does? Would he not be secure of his prey? Is not this the very effect produced, wherever the Gospel, instead of being preached with apostolic fidelity, is kept upon the background, and modified to the taste of a deluded world?

Be thankful then if you hear your guilt and danger faithfully set before you. Be thankful, as you would be if a man, seeing your house on fire, roused you from your slumbers, and saved you from death. And, if God has given to you this mercy, improve it with all diligence, by fleeing from the wrath to come, and laying hold on eternal life!

2. What a mercy it is, that, notwithstanding the truth of God in his threatenings, there is a way of salvation opened for us in the Gospel—

Yes, God can be true, and yet absolve the sinner from his guilt; for, in Christ Jesus, “Mercy and truth are met together, righteousness and peace have kissed each other!” The penalty of death has been inflicted upon the Lord Jesus Christ, as the surety and substitute of sinners; and, if we believe in him, all that he has done and suffered for us shall be so imputed to us as to be accepted of God in our behalf, so that God shall be “a just God, and yet a Savior,” yes “just, and yet the justifier” of sinful man! O blessed tidings! amply sufficient to pacify the most afflicted mind, and to warrant in our hearts the most joyful hope!

Brethren, only believe in the Lord Jesus Christ, and I will adopt with confidence the very words of Satan, and say, “You shall not surely die!” I will go further still, and from a doubtful suggestion turn them to a direct affirmation, and say, ‘Surely you shall not die.’ So says our blessed Lord himself, “My sheep shall never perish!” Paul also says, “There is no condemnation to those who are in Christ Jesus!”

On this, therefore, you may rely, with the fullest possible assurance; for, if the threatenings of God shall be fulfilled, so shall also His promises be; not one of them shall ever fail, as long as the world shall stand. Fear not then to see the worst of your state; fear not to acknowledge the extent of your guilt and danger, since the provision for you in Christ Jesus is fully commensurate with your necessities, and suited to your needs. Only believe in Him, and you shall not be ashamed or confounded world without end!

Charles Simeon (1759-1836)

Genesis 2:16-17

“And the LORD God commanded the man, saying; Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

When the creation was formed, it was proper that every part of it should show forth the Creator’s glory, and, as far as its peculiar nature and capacity would admit of, fulfill his will.

The sun and moon and stars being inanimate bodies, it was sufficient for them to move with regularity in their respective orbits.

The creatures that were endued with life, were to follow their respective instincts, and, according to their abilities, to yield obedience to man, who was God’s vice-regent over them.

To man more had been given; of him, therefore, was more required. He was endued with understanding and will; he was capable of knowing what he owed to his Maker, and of exercising discretion in performing it. To him therefore, in addition to the moral law which was written on his heart, and from which he could not deviate without opposing all his innate propensities, a positive precept was given; the will of his Creator was enacted into a law; and that which was indifferent in itself, was made a test of its obedience. All the trees in Paradise were given to him for the nourishment and support of his body. But that he might have an opportunity of acknowledging his dependence on God, and his ready submission to the divine will, one tree was excepted; and the use of it was prohibited under the severest penalties. This prohibition is to be the subject of our present consideration; and, in order that it may be understood in all its bearings and relations, we shall endeavor to explain,

I. The import of the prohibition—

The name given to the forbidden tree strongly marked the importance of abstaining from it—

Adam was created in the perfect image of his God. He knew everything that was good, but nothing that was evil. This was his honor and his felicity. The knowledge of evil would have marred, rather than augmented, his happiness. Such knowledge, if speculative, would be only vain; if practical, be ruinous.

We have no reason to think that the fruit of the tree was at all noxious in itself; but, as being forbidden, it could not be eaten without guilt; and therefore the designation given to the tree itself was a standing memorial to Adam on no account to touch it; since by eating of it he would attain the knowledge of evil, which. through the perfection of his nature, he was hitherto unacquainted with.

The necessity of abstaining from it was yet more awfully inculcated in the penalty annexed to disobedience—

The death which in the event of his transgressing the command, was denounced against him, was three-fold; it was temporal death, spiritual death, eternal death. His body, which had not in it naturally the seeds of dissolution, was to be given up a prey to various diseases, and at last to return to the dust from which it sprang. His soul was to lose both the image and enjoyment of God, and to be consigned over to the influence of everything that was earthly, sensual, and devilish. And, after a certain period, both his body and soul were to be “cast into the lake which burns with fire and brimstone; which is the second death.”

That such was the penalty, appears from the outcome; for, upon transgressing the divine command, he became mortal; a change also instantly took place in his intellectual and moral faculties; as he showed, by attempting to hide himself from God, with whom he had hitherto maintained the most familiar converse. The eternal duration of his punishment may be inferred from the penalty annexed to sin at this time; for if the wages of sin is eternal death now, there can be no doubt but that it was so then In Romans 6:23, death, which is the wages of sin, and the life which is the gift of God, are contrasted; both being of the same duration. Compare also Matthew 25:46.

There was, however, an implied promise, that, if he persevered in his obedience, he should live forever. In the law which God has since published, and to which the same penalty is annexed for disobedience, we are assured that whoever does the things which are commanded, shall live in them. Compare Deuteronomy 27:26 and Galatians 3:10, with Leviticus 18:5 and Romans 10:5 and Galatians 3:12; from whence we may conclude, that there was a similar reward prepared for Adam, if he should continue to obey his God. It is true that the law can not give us life now Galatians 3:21; but that is not owing to any change in God’s regard for obedience, but to our incapacity to render that obedience which his law requires, Romans 8:3-4. If we could keep all the commandments, we should, by keeping them, enter into life, Matthew 19:17. And it is manifest that the same reward would have been given to Adam; since we are told, that “the law was ordained to life, Romans 7:10.”

The import of the prohibition being made clear, let us consider,

II. The nature of the prohibition—

It could not be expected that in so brief a history as that before us, every minute particular should be explained; indeed, it was intended that the subsequent revelations of God’s will should clear up things which were left in a state of obscurity. Now from other parts of scripture we find that this prohibition was, in reality, a covenant; in which not Adam only, but all his posterity were savingly interested. In this covenant, Adam was the head and representative of all his seed; and they, to the remotest generations, were to stand or fall in him. In proof of this we may observe that,

1. In this prohibition are contained all the constituent parts of a covenant—

Here are the parties; God on the one side; and Adam, for himself and all his posterity, on the other.

Here are the terms expressly declared; there was a condition prescribed, namely, that Adam should obey the divine mandate; on his performance of which condition, he had a promise of life; but on his neglecting to perform it, a threatening of death.

Lastly, there was also a seal annexed to the covenant; as the rainbow was a seal of the covenant made with Noah; and circumcision and baptism were the seals of the Abrahamic and Christian covenants; so “the tree of life” was a seal of the covenant made with Adam, Genesis 9:8-17; Romans 4:11; it was a pledge to Adam, that, on his fulfilling the conditions imposed upon him, he should participate the promised reward.

2. The consequences flowing from the transgression of it, prove it to have been a covenant—

Death and condemnation were the immediate consequences of Adam’s sin. Nor were these confined to the immediate transgressor; they were entailed on his remotest posterity; by that one act of his, all his children are constituted sinners, and are consigned over to death and condemnation.

Both scripture and experience attest this melancholy truth. How often is it repeated, that all these evils proceeded from the offence of one man! See Romans 5:12-19. How can we account for so many millions of persons being involved in his punishment, if they were not in some way or other involved also in his guilt? Surely “the Judge of all the earth will do right;” and therefore, when we behold punishment inflicted on so many beings, who were once formed after the divine image, we may be sure that in the sight of God they are considered as guilty; and, as infants cannot have contracted guilt in their own persons, they must have derived it from Adam, by whom they were represented, and in whom they died.

3. It is represented as exactly corresponding with the covenant which God made with Christ on our behalf—

Nothing can be more labored than the parallel which Paul draws between Adam and Christ in the passage we have just referred to. Not content with tracing all evil to the offence of one, he declares that that one person, even Adam, was “a type or figure of Him who was to come;” and that as death and condemnation came by the offence of ONE, that is, Adam; so righteousness and life come by the obedience of ONE, even Christ, Romans 5:12-19. In another place he draws precisely the same parallel, representing Christ as “the second man,” “the last Adam, 1 Corinthians 15:45; 1 Corinthians 15:47;” and affirming, that “as in Adam all died, so in Christ shall all be made alive, 1 Corinthians 15:22.”

These things collectively, clearly prove that the prohibition was not a mere personal concern with Adam, but that it was a covenant made with him on behalf of himself and all his posterity.

If it be thought strange that God should make other people responsible for Adam’s conduct; we answer, that, among ourselves, the happiness of children is greatly involved in the conduct of their parents; and that God expressly avows, on another occasion, that he did make a covenant with some on behalf of others who were yet unborn, Deuteronomy 29:14-15; and if he did it on one occasion, he might with equal propriety do it on another.

But lest there should lurk in the mind any dissatisfaction with this mysterious appointment, we proceed to show,

III. The reasonableness of the prohibition—

1. Consider its reasonableness as a prohibition—

If the will of the Maker were to be enacted into a law, for the purpose of trying the obedience of man, we cannot conceive a more easy and simple method than the prohibiting the use of one single tree amidst the thousands which were laden with the choicest fruits. If God had prohibited all except one, it would have been highly reasonable that He should be obeyed, seeing that they were all the works of His hands, and He was at liberty to give or withhold, as it seemed good to Him. But when He gave the free enjoyment of all, and denied him only one, certainly nothing could be more reasonable than that His will should be honored by a cheerful compliance.

Nor was it less reasonable that the prohibition should be enforced with so severe a penalty; for the object of the penalty was to keep Adam from transgression, and to shut him up under a necessity of continuing holy and happy; and therefore the more awful the sanctions were, the more likely they were to answer the desired end; and the more gracious was God in annexing them to the prohibition.

2. Consider its reasonableness as a covenant—

It is but a small thing to say concerning the covenant, that it was just; we go much further; and affirm, that it was in the highest degree favorable and advantageous to all who were savingly interested in it. Consider the state in which Adam was, when subjected to the temptation; and compare with it the state in which we should meet temptation, supposing every one of us to be called forth to the trial as soon as ever we entered into the world;

He was perfect; we are imperfect.

He was in full possession of all his faculties; we would begin our conflict while all the powers of our souls were in a state of infantile weakness.

He was exposed to only one temptation, and that apparently easy to be withstood, on account of his having no evil disposition to close with it; we would be assaulted with ten thousand temptations, with every one of which we have a proneness to comply.

He conflicted with his enemy who was yet unskilled in the work of beguiling souls; we would engage him after his skill has been augmented by the experience of six thousand years.

He was fortified by the consideration that not his own happiness only, but that also of all his posterity, depended on him; whereas we would have no other motive to steadfastness than a regard to our own personal welfare.

Let anyone compare these states, and then say whether Adam or We were more likely to fall; and if it appears that his situation was far more conducive to stability than ours, then must it be considered as a great advantage to us to have had such a person for our covenant-head.

If it be said that eventually we are sufferers by it; we may well be satisfied with it; since if he, with all his advantages, was overcome, then there is no hope at all that we, under all our disadvantages, should have maintained our integrity. Nor can we doubt, but that if all the human race had been summoned before God at once to hear the proposal of having Adam for their covenant-head, every one of them would have accepted it, as a signal token of the divine goodness.

Inferences;

1. What folly it is to seek for happiness in sin!

Depraved as everything is by means of sin—yet is there all that we can wish for in this transient state, together with a liberty “richly to enjoy it.” We have not a sense for which God has not provided a suitable and legitimate indulgence.

Survey the number, brightness, magnitude, and order of the heavenly bodies; or the innumerable multitude of animate and inanimate beings, with all their variegated hues, the exquisite formation of their parts, their individual symmetry, their harmonious configuration, their wonderful adaptation to their respective ends. Can we conceive a richer feast for our eyes?

Behold how the earth is strewed with flowers, that cast their perfumes to the wind, and regale us with their fragrances!

Where, among all the contrivances of art, will anything be found to equal the fruits of the earth, in the variety and richness of their flavor?

Or where will the sons of harmony produce such exquisite music as the feathered tribes gratuitously afford to the poorest cottager?

Take the feelings for which so many myriads of mankind sacrifice their eternal interests; and we will venture to affirm, that even those are called forth with keener sensibility and richer zest in the way of God’s appointment, than they ever can be in a way of licentious and prohibited indulgence.

What need have we then of forbidden fruit? If nothing were left us in this world but the favor of God and the testimony of a good conscience, we would have a feast which nothing but Heaven can excel; but when, together with these, we have all that can conduce to the comfort of the body; when we have “the promise of the life that now is, as well as of that which is to come,” is it not madness to seek for happiness in sin; to relinquish “the fountain of living waters, and to hue out to ourselves cisterns, broken cisterns, that can hold no water?”

Let us but learn to enjoy God in everything, and everything in God, and we shall find that this world, polluted as it is, is yet a Paradise! With God’s favor, bread is better than royal delicacies, and the lowest dungeon is a palace.

2. With what abhorrence should sin be viewed by us!

Look through the creation which God pronounced to be very good, and see how all things are out of course; the earth that should nourish us, is struck with barrenness; the elements that should administer to our comfort, are armed against us for our destruction. See the smallest insects in the creation invading us with irresistible force, and by their united efforts desolating our fairest prospects.

Look at man himself, once the image of his Maker; see with what malignant dispositions he is filled. See him passing his time here in labor and sorrow, and generation after generation swept away from the face of the earth! Follow him into the eternal world, and behold him banished from the presence of his God, and cast into a lake of fire and brimstone, there to endure the full penalty of all his sins!

Behold all this, I say, and consider that this is the work of sin! One sin introduced it all; and successive generations have lived only to complete what our first parents began. O that we could view sin in this light! O that we could bear in mind the judgment denounced against it, “In the day that you eat thereof you shall surely die!” We have warnings sufficient to intimidate the stoutest heart, “The wrath of God is revealed against all ungodliness and unrighteousness of men, Romans 1:18;” “The soul that sins, it shall surely die, Ezekiel 18:20;” “Sin, when it is finished, brings forth death, James 1:15.” Only let sin be stripped of its deceitful attire, and be viewed in all its naked deformity—and we shall shudder even at the thought of it, and flee from it as from the face of a serpent!

3. How thankful should we be for the tree of life!

Blessed be God, the tree of life yet grows in the midst of us, Revelation 2:7. No cherubim with flaming swords obstruct our way to it; on the contrary, all the angels in Heaven are ready to exert all their influence to conduct us to it; and God, even our Father, invites and entreats us to gather its life-giving fruits. This tree of life is no other than the Lord Jesus Christ, “it bears twelve manner of fruits,” suited to all our various necessities; and its very “leaves are for the healing of the nations, Revelation 22:2.”

Let us then flock around this tree; let us with humble boldness stretch forth our hands to gather its fruits. We may see around us many who have already experienced its efficacy to heal the spiritual sick, and to revive the spiritual dead. Let us view the Savior as God’s instituted ordinance for this very end; and now that he is accessible unto us, let us approach him; lest haply the accepted time be terminated, and we eat forever the bitter fruits of our transgression!

Charles Simeon (1759-1836)

Genesis 2:2-3

“And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.”

Though we know no reason on God’s part why he should proceed in the work of creation by slow and gradual advancement, instead of perfecting the whole at once; yet we may conceive a reason on the part of man, who is enabled thereby to take a more minute and deliberate survey of all its parts, and from every fresh discovery of the creation to derive fresh themes of praise to the Creator. This idea seems to be countenanced by the institution of a Sabbath immediately after the completion of the sixth day’s work. At all events, this is the improvement which it befits us to make of the Sabbath; in speaking of which we shall show,

I. The reason of its appointment—

God, after finishing his work, “rested, and was refreshed, Exodus 31:17.” Whether this expression be merely a figure of speech taken from what is experienced by us after any laborious and successful exertion, or whether it intimate the delight which God felt, as it were, on a review of his works, we cannot absolutely determine. But his sanctifying of the seventh day in consequence of that rest, shows that he consulted,

1. His own glory—

As “God made all things for himself,” so he instituted the Sabbath in order that his rational creatures might have stated opportunities of paying him their tribute of prayer and praise. If no period had been fixed by him for the solemnities of public worship, it would have been impossible to bring mankind to an agreement respecting the time when they should render unto him their united homage. They would all acknowledge the propriety of serving him in concert; but each would be ready to consult his own convenience; a difference of sentiment also would obtain respecting the portion of time that should be allotted to his service; and thus there would never be one hour when all should join together in celebrating their Creator’s praise.

But by an authoritative separation of the seventh day, God has secured, that the whole creation shall acknowledge him, and that His goodness shall be had in everlasting remembrance. In this view, God himself, speaking of the Sabbath which he had instituted at the creation, and the observance of which he was, with some additional reasons, enforcing on the Jews, calls it “a sign” between him and them, that they might know that he is the Lord, Exodus 31:13; Exodus 31:17; Isaiah 58:13.

2. His people’s good—

Though men might have worshiped God in secret—yet the appointment of a certain day to be entirely devoted to His service, had a tendency to spiritualize their minds, and to make every one in some respect useful in furthering the welfare of the whole community. Sympathy is a powerful principle in the human bosom; and the sight of others devoutly occupied in holy exercises, is calculated to quicken the drowsy soul. The very circumstance of multitudes meeting together with raised expectations and heavenly affections, must operate like an assemblage of burning coals, all of which are instrumental to the kindling of others, while they receive in themselves fresh ardor from the contact.

A further benefit from the appointment of the Sabbath is, that the attention of all must necessarily be directed to the eternal Sabbath, which awaits them at the expiration of their appointed week of labor. Each revolving Sabbath, freed from the distractions of worldly care, and attended, not merely with bodily rest, but with a rest of the soul in God, must be to them a pledge and foretaste of Heaven itself. Well therefore does Nehemiah number the Sabbath among the richest benefits which God had conferred upon his chosen people, Nehemiah 9:14.

But as some have thought the Sabbath to be a mere Jewish institution, which, like the rest of the ceremonial law, is abrogated and annulled, we shall proceed to show,

II. The continuance of its obligation—

That there was something ceremonial in the Jewish Sabbath, we readily acknowledge; but there was something moral also; and therefore, as to the moral part of it, it must, of necessity, be of perpetual obligation. To remove all doubt on this important subject, consider,

1. The time of the Sabbath’s institution—

Some have thought that the mention which is made of the Sabbath in the words before us, was merely by anticipation; and that the appointment never took place until the days of Moses. But if this were the case, how did Moses come to specify the circumstance of God’s resting on the seventh day as the reason of that appointment, Exodus 20:11. It would have been a good reason for our first parents and their immediate descendants to hallow the seventh day; but it could be no reason at all to those who lived almost twenty-five hundred years after the event; more especially when so obvious and cogent a reason as their deliverance out of Egypt was assigned at the very same time, Deuteronomy 5:15. But if the command given to the Jews was a repetition of the injunction given to Adam, then there is an obvious propriety in assigning the reason that was obligatory upon all, as well as that which formed an additional obligation on the Jewish nation in particular.

Besides, there are traces of a Sabbath from the beginning of the world. For, if no Sabbath had ever been given, whence came the practice of measuring time by weeks? Yet that custom obtained both in the patriarchal ages, Genesis 29:27-28, and antediluvian ages, Genesis 8:10; Genesis 8:12; and therefore, since it accords so exactly with what was afterwards instituted by divine authority, we may well infer its original appointment by God himself. And if its obligation existed so many ages before the ceremonial law was given, then must it continue to exist after that law is abolished.

2. The manner of the Sabbath’s re-establishment—

Notwithstanding the long continuance of the Jews in Egypt, the remembrance of the Sabbath was not effaced; for Moses, before the giving of the law, speaks of the Sabbath as an institution known and received among them, Exodus 16:23. And, without any express direction, they gathered on the sixth day a double portion of manna to serve them on the Sabbath; which they would not have done, if they had not thought the observance of the Sabbath to be of the first importance, Exodus 16:22. That they did this without any direction from Moses, is evident from the complaint which the Rulers made on the occasion; for which complaint there could have been no ground, if any direction had been given.

Nevertheless, for the more effectual maintenance of its authority, God judged it necessary to publish it to them again, both upon the original grounds, and on other special grounds peculiar to that people. And how did he publish it? Did he deliver it to Moses in the same manner as he did the ceremonial law? No! he wrote it with his own finger on tables of stone, and embodied it with the moral law, Deuteronomy 10:3-4. Surely this affords a very strong presumption that God himself considered its duties, not as ceremonial, limited, and transient—but as moral, universal, and permanent.

3. The confirmation of the Sabbath by the Prophets—

That its obligations should be sanctioned by the prophets, we might well expect; because they lived under the authority of the Jewish law. The mere circumstance, therefore, of their insisting on the observation of the Sabbath would prove nothing. But their speaking of the Sabbath, as to be observed under the Christian dispensation, very strongly corroborates the perpetuity of its obligations. Now the prophet Isaiah does speak of the Sabbath in such a connection, that we cannot doubt of its referring to the times of the Gospel; and he represents the “keeping of the Sabbath” as no less necessary to our happiness, than the laying hold of Christ’s righteousness and salvation, Isaiah 56:1-2. We can scarcely think that the prophet would have so strongly marked the continuance of the Sabbath, if its obligations were to cease with the ceremonial law.

4. The observation of the Sabbath by the Apostles—

The precise day on which the Jews kept their Sabbath, was indeed changed; and the first day of the week was substituted for the seventh. This was done in order to commemorate the resurrection of our blessed Lord; an event, the most interesting that ever occurred from the foundation of the world; an event which proved, beyond all doubt, the Messiahship of Jesus, and has served from that time as the corner-stone of all our hopes, Acts 4:10-12.

When Israel was brought out of Egypt, God, in order to commemorate that deliverance, changed the commencement of the year from the Autumn to the Spring, Exodus 12:2; can we wonder then, that, in remembrance of an infinitely greater deliverance, he should alter the day on which the Sabbath had been observed? It was in the appropriation of a seventh part of our time to God, that the morality of the Sabbath consisted; and that is preserved under the Christian economy, as much as under the Jewish economy.

This change was sanctioned by our blessed Lord, who repeatedly selected that day for the more public exhibition of himself to his disciples, Luke 24:13; Luke 24:33; Luke 24:36; Luke 24:40; Luke 24:45; John 20:19; John 20:26. And on that day he sent down the Holy Spirit upon them This is ascertained by calculation, as well as from its being the seventh Sabbath after his resurrection; in order that the application, as well as the completion of his redemption, might give a further sanctity to the new-appointed day.

From that time the first day of the week was invariably observed for the public services of the church, Acts 20:7; 1 Corinthians 16:1-2; and, to stamp peculiar honor upon it, it was distinguished by that endearing name, “The Lord’s day, Revelation 1:10.”

Who that weighs all these arguments, can doubt the continued obligation of the Sabbath?

For the regulation of our conduct on the Sabbath, we should inquire into,

III. The nature of its requirements—

The same kind of strictness is not required of us as was enjoined under the law—

We have before said, that there was something of a ceremonial nature in the Jewish Sabbath. The Jews in the wilderness were not permitted to leave their habitations on the Sabbath-day, Exodus 16:29, except to assemble for divine worship; and the portion of manna which they gathered on the preceding day for the consumption of that day, was, for the space of forty years, kept fit for their use upon the Sabbath by a constant miracle, on purpose that they might have no excuse for transgressing the divine command, Exodus 16:24. They were forbidden even to kindle a fire on the Sabbath-day, Exodus 35:3, or to do any species of servile work.

But all this rigor is not necessary now; it was suited to the burdensome dispensation of the law; but not to the more liberal dispensation under which we live. Indeed, our blessed Lord has shown us clearly that works of necessity, Matthew 12:1-8, or of mercy, Matthew 12:10-13, may be performed on that as well as any other day. Being himself “the Lord of the Sabbath day,” he dispensed with those rites which were merely temporary, and requires of us such services only as a spiritual mind will most delight in.

Our sanctification of the Sabbath should consist rather in mental, than in bodily exercises—

What are the proper employments for our minds, the prophet Isaiah has plainly told us, “We should account the Sabbath a delight, the holy of the Lord, honorable; and should honor him, not doing our own ways, nor finding our own pleasure, nor speaking our own words, Isaiah 58:13.” We should endeavor to have our thoughts abstracted from the world, and to fix them with intenseness and delight on heavenly objects. On every day we should present to God our sacrifices of prayer and praise; but as, under the law, the accustomed sacrifices, both of the morning and evening, were doubled upon the Sabbath, Numbers 28:9-10, so, under the Gospel, we should have our minds doubly occupied in the service of our God.

The subject before us suggests ample matter,

1. For reproof—

Many, very many there are who hate the duties of the Sabbath; and, breaking through all the restraints of conscience, follow without remorse their usual occupations.

Others, complying with the established forms, cry, “What a weariness it is! Malachi 1:13.” When shall the Sabbath be over, that I may prosecute more pleasing or more profitable employments? Amos 8:5. When they come up to the house of God, they find no pleasure in his service, but are rather, like Doeg, “detained before the Lord, 1 Samuel 21:7.”

Some, indeed, conceiving that they are doing something meritorious, spend without reluctance the time allotted for public service; but, though they draw near to God with their lips, their hearts are far from him, Matthew 15:8. It is not such worshipers that God seeks or approves; nor is such the sanctification of the Sabbath that he requires.

On the contrary, he is indignant against all such profaneness or hypocrisy; and declares that such people “worship him in vain, Matthew 15:9. ” Whatever such people may imagine, they indeed profane the Sabbath. And what the consequence will be, they may form some judgment, from the punishment inflicted on the man who gathered sticks upon the Sabbath-day. By God’s express command, he was stoned to death! Numbers 15:32-36. If, then, so heavy a sentence was executed upon him by the direction of the Most High, can we suppose that God is more indifferent about the conduct of his creatures now? or that he has loaded them with mercies for no other end than to give them a greater license to sin? Let us well consider this; for “if they, who despised Moses’ law, died without mercy”—then surely a far sorer punishment awaits us, if, with our additional obligations, we disregard the wonders of redeeming love, Hebrews 10:28-29.

2. For encouragement—

Not only personal, but even national judgments may be expected for the violation of the Sabbath, Jeremiah 17:27. But, on the other hand, every blessing may be expected, both by individuals Isaiah 56:4-7, and the community, Jeremiah 17:24-26, if the Sabbath is habitually and conscientiously improved. Indeed, it seems almost impossible that anyone who sets himself in earnest to improve the Sabbath-day, should ever perish. God would bless to such a one the ordinances of his grace; and rather send him instruction in some extraordinary way, than allow him to use the means in vain, Acts 8:27-35; Acts 10:1-21. We can appeal to all who have ever labored to sanctify the Sabbath, whether they have not found their labor well repaid? Surely “God has never said to any, ‘Seek my face in vain’, “and the more diligently we keep his Sabbaths below, the more shall we be fitted for our eternal rest!

Charles Simeon (1759-1836)

Genesis 1:26

“And God said: Let us make man in our image, after our likeness.”

Though men constantly trace their origin to their immediate parents, and frequently to their remoter ancestors—yet they rarely consider When, or How they first came into existence, or Whether any change has taken place in their nature since they came out of their Creator’s hands. That there was a period when no such creature as man existed, even reason itself would teach us; for every effect must proceed from some cause; and therefore the formation of man, however remotely we trace his origin, must, in the first instance, have been the product of some intelligent Being, who was eternally self-existent.

But we are not left to the uncertain deductions of reason; God has been pleased to reveal unto us (what could not otherwise have been known, Hebrews 11:3. ) the time and manner of our creation, together with the state in which we were created. And these are the subjects which we would now propose for your consideration:

I. The circumstances of our creation—

The time of our creation—

Five days had been occupied in reducing to order the confused chaos, and in furnishing the world with whatever could enrich or adorn it. On the sixth, God formed man, whom he reserved to the last, as being the most excellent of his works; and whose formation he delayed, until everything in this habitable globe was fitted for his accommodation.

It is not for us to inquire why God chose this space of time for the completion of his work, when he could as easily have formed it all in an instant; but one instructive lesson at least we may learn from the survey which he took of every day’s work; it teaches his creatures to review their works from day to day, in order that, if they find them to have been good, they may be excited to gratitude; or, if they perceive them to have been evil, they may be led to repentance.

At the close of every day, God pronounced his work to be “good;” but when man was formed, and the harmony of all the parts, together with the conduciveness of each to its proper end, and the subserviency of every part to the good of the whole, were fully manifest, then he pronounced the whole to be “very good.”

From this also we learn, that it is not one work or two, however good in themselves, that should fully satisfy our minds; but a comprehensive view of all our works, as harmonizing with each other, and corresponding with all the ends of our creation.

In the manner of our creation there is something worthy of very peculiar attention—

In the formation of all other things God merely exercised his own sovereign will, saying, “Let there be light,” “Let such and such things take place.” But in the creation of man we behold the language of consultation, “Let us make man.” There is not the least reason to suppose that this was a mere form of speech like that which obtains among monarchs at this day; for this is quite a modern refinement; nor can it be an address to angels; for they had nothing to do in the formation of man; it is an address to the Son, and to the Holy Spirit, both of whom co-operated in the formation of Him who was to be the master-piece of divine wisdom and power.

The work of Creation is ascribed to Jesus Christ, John 1:1-3 and to the Holy Spirit, Genesis 1:2; Job 26:13; Job 33:4. This appears from a still more striking expression, which occurs afterwards; where God says, “Now man is become like one of us, to know good and evil, Genesis 3:22.” And it is confirmed in a variety of other passages, where God, under the character of our “Creator,” or “Maker,” is spoken of in the plural number, See Job 35:10; Isaiah 54:5; Ecclesiastes 12:1. These are all plural in the original.

We must not however suppose that there are three Gods; there certainly is but One God; and His unity is as clear as his existence; and this is intentionally marked in the very verse following our text; where the expressions, “us” and “our” are turned into “he” and “his”—”God created man in his own image; in the image of God he created him.”

Here, then, we may see an early intimation of the Trinity in Unity; a doctrine which pervades the whole Bible, and is the very corner-stone of our holy religion. And it is deserving of particular notice, that, in our dedication to our Creator at our baptism, we are expressly required to acknowledge this mysterious doctrine, being “baptized in the name of the Father, and of the Son, and of the Holy Spirit Matthew 28:19.”

The text informs us further respecting,

II. The state in which we were created—

There was some “likeness” to God even in the nature of man. “God is a spirit,” who thinks, and wills, and acts. Man also has a spirit, distinct from his body, or from the mere animal life. He has a thinking, willing substance, which acts upon matter by the mere exercise of its own volitions, except when the material substance on which it operates is bereft of its proper faculties, or impeded in the use of them. But the image of God in which man was formed, is properly two-fold:

1. Intellectual—

“God is a God of knowledge.” He has a perfect discernment of everything in the whole creation. Such too, was Adam in his first formation. Before he had any opportunity to make observations on the beasts of the field and the birds of the air, he gave names to every one of them, suited to their several natures, and distinctive of their proper characters. But it was not merely in things natural that Adam was so well instructed; he doubtless had just views of God, his nature and perfections; he had also a thorough knowledge of himself, of his duties, his interests, his happiness. There was no one thing which could conduce either to his felicity or usefulness, which was not made known to him, as far as he needed to be instructed in it. As God is light without any mixture or shade of darkness, 1 John 1:5—so was Adam, in reference to all those things at least which he was at all concerned to know.

2. Moral—

Holiness is no less characteristic of the Deity than wisdom. He loves everything that is good, and infinitely abhors everything that is evil. Every one of His perfections is holy. In this respect, also, did man bear a resemblance to his Maker. “God made man upright, Ecclesiastes 7:29.” As he had a view of the commandment in all its breadth, so had he a conformity to it in all his dispositions and actions. He felt no reluctance in obeying it; his will was in perfect unison with the will of his Maker. All the inferior appetites were in habitual subjection to his reason, which also was in subjection to the commands of God.

We are told respecting the Lord Jesus Christ, that he was “the image of God, 2 Corinthians 4:4,” “the image of the invisible God, Colossians 1:15,” “the express image of his person, Hebrews 1:3.”

What the Lord Jesus Christ, therefore, was upon earth—that was man in Paradise, “holy, harmless, undefiled, Hebrews 7:26.”

That man’s resemblance to his Maker did indeed consist in these two things, is manifest; because our renewal after the divine image is expressly said to be in knowledge, Colossians 3:10, and in true holiness, Ephesians 4:24. Well, therefore, does the Apostle say of man, that “he is the image and glory of God, 1 Corinthians 11:7.”

Inferences

1. What an awful change has sin brought into the world!

Survey the character before drawn; and compare it with men in the present state, “How has the gold become dim, and the fine gold changed!” Men are now enveloped in darkness, and immersed in sin. They “know nothing as they ought to know,” and do nothing as they ought to do it. No words can adequately express the blindness of men’s minds, or the depravity of their hearts! Yet all this has resulted from that one sin which Adam committed in Paradise. He lost the divine image from his own soul; and “begat a son in his own fallen likeness;” and the streams that have been flowing for nearly six thousand years from that polluted fountain, are still as corrupt as ever! O that we habitually considered sin in this light, and regarded it as the one source of all our miseries!

2. What a glorious change will the Holy Spirit effect in the hearts of all who seek Him!

In numberless passages, as well as in those before cited, the Holy Spirit is spoken of, as “renewing” our souls, and making us “new creatures, 2 Corinthians 5:17.” What Adam was in Paradise, that shall we be, “according to the measure of the gift of Christ.” “Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree, Isaiah 55:13.” He will “open the eyes of our understanding,” and cause us to “know all things” that are needful for our salvation, 1 John 2:20; 1 John 2:27. And at the same time that he “turns us from darkness unto light, he will turn us also from the power of Satan unto God;” “He will put his laws in our minds, and write them in our hearts, Hebrews 8:10.”

Let not any imagine that their case is desperate; for he who created all things out of nothing, can easily create us anew in Christ Jesus; and he will do it, if we only direct our eyes to Christ, “We all beholding as in a looking-glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Corinthians 3:18.”

3. What obligations do we owe to the ever-blessed Trinity!

If we looked no further than to our first creation, we are infinitely indebted to the sacred Three, for making us the subject of their consultation, and for co-operating to form us in the most perfect manner.

But what shall we say to that other consultation, respecting the restoration of our souls? Hear, and be astonished at that gracious proposal:

“Let us restore man to our image.” “I,” says the Father, “will pardon and accept them, if an adequate atonement can be found to satisfy the demands of justice.”

“Then on me be their guilt,” says his only dear Son, “I will offer myself as a sacrifice for them, if anyone can be found to apply the virtue of it effectually to their souls, and to secure to me the purchase of my blood.”

“That shall be my charge,” says the blessed Spirit, “I gladly undertake the office of enlightening, renewing, sanctifying their souls; and I will “preserve every one of them blameless unto your heavenly kingdom.”

Thus, by their united efforts, is the work accomplished; and a way of access is opened for every one of us through Christ, by that one Spirit, unto the Father, Ephesians 2:18. O let every soul rejoice in this Triune God! May the Father’s love, the grace of Christ, and the fellowship of the Holy Spirit, be with us all evermore! Amen.

Charles Simeon (1759-1836)

I would like to put forth 5 questions and then begin to answer them:

1. What did the Old Testament teach about the extent of the atonement?

2. What did the Lord Jesus Christ teach about the extent of the atonement in the Gospels?

3. What did the Apostles teach about the extent of the atonement in the Book of Acts?

4. What did the Apostle Paul teach about the extent of the atonement in his epistles?

5. What did the writers of the rest of the New Testament teach about the extent of the atonement?

1. What did the Old Testament teach about the extent of the atonement?

There is not a whole lot of material about the extent of the atonement in the OT. As a matter of fact, the only passage that comes to mind is Isaiah 53. But before discussing that passage, I would like to say a few words about the concept of atonement in the OT.

According to the Theological Wordbook of the Old Testament (Harris, R. L., Archer, G. L. Jr., and Waltke, B. K., eds.), the Hebrew word that is translated “to make atonement” in the KJV means “to atone by offering a substitute.” “The verb is always used in connection with the removal of sin or defilement, except for Gen. 32:20; Prov. 16:14; and Isa. 28:18 where the related meaning of “appease by a gift” may be observed.” In the OT, when atonement was made for someone, their sin was forgiven and/or their defilement was cleansed. For example, in Lev. 4:20 it says “and the priest shall make an atonement for them, and it shall be forgiven them” and in Lev. 4:26 it says “and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.” Further examples can be found in Lev. 4:31, 35; 5:10, 13, 16, 18; 6:7. I am not aware of a single instance in the OT where atonement was made for someone whose sin was not forgiven or whose defilement was not cleansed. There is, however, an interesting passage where God Himself says that the iniquity of certain individuals would never be atoned for, 1 Samuel 3:14. (“And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering forever.”). The Hebrew word that is translated “shall … be purged” in this passage is the same verb that is translated “shall make an atonement” in Leviticus. Why would God say that the iniquity of the house of Eli would not be atoned for forever if He was (supposedly) planning on sending the Lord Jesus Christ to atone for that iniquity (according to the doctrine of “unlimited atonement”)? In conclusion, an “atonement” that does not result in the forgiveness of the sins and/or the cleansing of the defilement of the person(s) on whose behalf the atonement is made is a concept that is not found in the OT (to the best of my knowledge).

Before I discuss Isaiah 53, I would like to point out another interesting verse, 1 Samuel 2:25, “Nevertheless they did not heed the voice of their father, because the LORD desired to kill them” (NKJV) The Hebrew word that is translated “desired” here is translated “have pleasure” in Eze 18:23 and Eze 33:11 (NKJV) and can also be translated “delight”. Why would God desire to kill the sons of Eli if He loved them and was planning on sending His Son to die for their sins? Sounds to me like God did not love them.

Now let’s take a look at Isaiah 53. Isaiah 53:5-6 says: “But 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. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” These verses clearly teach that the Messiah would be “wounded for our transgressions, … bruised for our iniquities” and that the LORD would lay on Him “the iniquity of us all.” Who does the “our” and “us all” refer to? It seems clear from the context that they refer to God’s people, believers (note especially the phrases “our peace” and “we are healed”, which indicates that they have received peace from God and have been healed by Him, which would not apply to unbelievers). This interpretation is confirmed by the last part of verse 8, which clearly states: “for the transgression of my people was he stricken.” It is further confirmed by the last part of verse 11, which states that the Messiah would “justify many; for he shall bear their iniquities.” (in other words, He will bear the iniquities of the many that He will justify, the elect). Thus Isaiah 53 clearly teaches that the Messiah would be “wounded … bruised … stricken” for the “transgressions” and “iniquities” of God’s people (believers, the elect).

I cannot recall any passage in the OT which clearly teaches that the Messiah would be “wounded … bruised … stricken” for the “transgressions” and “iniquities” of the entire human race.

2. What did the Lord Jesus Christ teach about the extent of the atonement in the Gospels?

Before looking at what the Lord Jesus Christ taught about the extent of the atonement in the Gospels, I would like to make a few preliminary remarks. First of all, Matthew 1:21 says: “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.” Notice that it doesn’t say that He will save the entire human race from their sins, but “HIS PEOPLE”. This agrees with what we saw in Isaiah 53 in the previous section. I think it is helpful to keep in mind that the OT was the only Scripture that the Lord Jesus Christ and His disciples had during His time on earth. So if someone had asked Him “What do the Scriptures teach about the extent of the Atonement?”, it seems to me that the only Scriptural answer He could have given would have been something like “Isaiah clearly teaches that the Messiah will suffer for the sins of God’s people.” If someone had further asked “Do the Scriptures teach that the Messiah will suffer for the sins of the entire human race?”, the only Scriptural answer He could have given would have been “No.”

In Matthew 7:23, Jesus said: “And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” Notice that He did NOT say that He loved them and died for their sins, but since they did not accept Him as their Savior, they unfortunately had to go to hell. If Jesus loved these people and died for their sins, why will He say that He NEVER knew them? Sounds to me like He didn’t love them and didn’t die for their sins.

Another very interesting passage is Matthew 12:31-32: “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” Mark 3:29 and Luke 12:10 contain similar statements. If Jesus was supposedly going to die for ALL the sins of the entire human race, why did He very emphatically say that “blasphemy against the Holy Ghost shall not be forgiven”? Sounds to me like He was not planning on dying for that sin (or for those who commit it).

In John 10:11, the Lord Jesus Christ clearly and explicitly revealed the extent of His atonement. He said: “I am the good shepherd: the good shepherd giveth his life for the sheep.” He did it again in v. 15: “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.” He was obviously not talking about literal sheep, but was referring to God’s people, the elect, true believers. Note that He did NOT say that He would lay down (give) His life for “the sheep and the goats” or for “the entire human race.” He explicitly and clearly said that He would lay down (give) His life for “the sheep.” Period. In John 10:26, the Lord made it quite clear that not all are His sheep: “But ye believe not, because ye are not of my sheep, as I said unto you.” Notice that He did not say “you are not my sheep because you do not believe in me” but rather “ye believe not, because ye are not of my sheep.” In Matthew 20:28 & 26:28 and Mark 10:45 & 14:24 He revealed that His sheep would be “many”. In these 4 verses, He talked of giving His life as a ransom and shedding His blood for the forgiveness of sins, and He NEVER used words like “all”, “everyone” or “the entire human race”, but always the word “many”. In Luke 22:19-20, He said that His body would be given and His blood would be shed for “you” (the disciples). In John 15:13, He said “Greater love hath no man than this, that a man lay down his life for his friends.” In summary, the Lord Jesus Christ clearly taught that He would give His life for His many sheep (disciples, friends). He NEVER taught that He would give His life for the entire human race.

3. What did the Apostles teach about the extent of the atonement in the Book of Acts?

The short answer to this question is “Not much.” It is an interesting fact that the Apostles never said “God loves you” or “Jesus died for your sins” or “Jesus died for the sins of the entire human race” in any of the sermons recorded in the Book of Acts. The Apostles preached Jesus as the Messiah (Christ) and Lord, crucified and resurrected, but they never explicitly said anything about whom He died for. They did explicitly say things like: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (Acts 2:38) “Repent ye therefore, and be converted, that your sins may be blotted out …” (Acts 3:19) “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” (Acts 16:31) They emphasized “repentance toward God, and faith toward our Lord Jesus Christ.” (Acts 20:21) The only verse in Acts that touches on the extent of the atonement is Acts 20:28, where Paul says to the elders of the church of Ephesus: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” In this verse, Paul clearly taught that the Lord Jesus Christ purchased the Church of God with His blood. Nowhere in Acts does it say that He purchased the entire human race with His blood or died for the entire human race.

4. What did the Apostle Paul teach about the extent of the atonement in his epistles?

In stark contrast to the almost total silence of the Apostles in the Book of Acts on the subject, the Apostle Paul provided us with numerous references in his epistles.

In the book of Romans, Paul clearly taught that the Lord Jesus Christ died “for us” (believers, the elect). For example, in Romans 4:25 he said “Who was delivered for OUR offences, and was raised again for OUR justification.” In Romans 5:8-11 he said “But God commendeth his love toward US, in that, while WE were yet sinners, Christ died for US. Much more then, being now justified by his blood, WE shall be saved from wrath through him. For if, when WE were enemies, WE were reconciled to God by the death of his Son, much more, being reconciled, WE shall be saved by his life. And not only so, but WE also joy in God through our Lord Jesus Christ, by whom WE have now received the atonement.” And in Romans 8:32 he said “He that spared not his own Son, but delivered him up for US all, how shall he not with him also freely give US all things” Notice that he said that we were “reconciled to God by the death of his Son” “when we were enemies” (Rom. 5:10). If the Lord Jesus Christ died for the entire human race, then the entire human race has been reconciled to God and will be saved. There are actually people who believe this is the case (universalists), but this is not a Biblical belief, in my opinion. But at least these people consistently apply their belief in “unlimited atonement.” Logically, “unlimited atonement” should result in “unlimited salvation” (universalism). Notice also what Paul said in Romans 8:32. If God really “delivered him up for” the entire human race, then “how shall he not with him also freely give … all things” to the entire human race (including repentance, faith, forgiveness, eternal life, etc.)? Why would God supposedly give someone the most precious gift (His Son) and yet withhold lesser gifts (such as repentace, faith, forgiveness, eternal life, etc.)? Paul also clearly taught that Christ died for the elect in Romans 8:33-34: “Who shall lay any thing to the charge of God’s ELECT? It is God that justifieth.” (i.e, the ELECT) “Who is he that condemneth? It is Christ that died,” (i.e., for the ELECT) “yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” (i.e., the ELECT). By the way, speaking of “making intercession”, in John 17:9, the Lord Jesus Christ said “I pray not for the world, but for them which thou hast given me”. If He (supposedly) was going to die for the entire human race, why did He only pray for those whom the Father had given Him (and NOT for the world)? I believe that He died for the same people that He prayed for, those whom the Father had given Him, the elect. I haven’t been able to find any verses in Romans where Paul said that the Lord Jesus Christ died for the entire human race.

Paul also clearly taught that the Lord Jesus Christ died “for us” (believers, the elect) in 1 Corinthians. For example, in 1 Corinthians 5:7b he said “For even Christ our passover is sacrificed for US” In 1 Corinthians 15:3 he said “For I delivered unto you first of all that which I also received, how that Christ died for OUR sins according to the scriptures;” This passage is especially significant. Here Paul was defining the Gospel. If the Gospel is really about Christ dying for the sins of the entire human race, as so many believe, why didn’t Paul say so in this passage? Could it be that he didn’t say so because it isn’t true? I haven’t been able to find any verses in 1 Corinthians where Paul said that the Lord Jesus Christ died for the entire human race.

In 2 Corinthians, we finally encounter verses which some people try to use to teach that Christ died for the entire human race. In chapter 5, Paul said “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” (5:14-15). Notice, however, that Paul did not say that Christ died for “all men” but simply for “all”. Who was Paul referring to? The interpretation that “all” refers to the entire human race does not seem to me to fit the immediate context of the passage nor the larger context of the rest of the Bible. The interpretation that “all” refers to all true believers, all the elect, or as John Gill said, “all the people whom Jesus saves from their sins; … all the sheep for whom he laid down his life; … all the members of his church, whom he loved, and for whom he gave himself; or … all the sons for whom he tasted death, and, as the Captain of their salvation, brings to glory” seems to me to fit the immediate context of the passage as well as the larger context of the rest of the Bible. (By the way, when I have to choose between 2 alternative interpretations of a passage, one of which agrees with what the rest of the Bible teaches and one of which doesn’t, I tend to choose the one that agrees with the rest of the Bible.) John Gill’s excellent discussion of this passage in his book “The Cause of God and Truth” (Part 1, SECTION XXXIX) is quite convincing, in my opinion. Rather than quoting it at length, those who are interested can find it in one of the ebook versions that are available for free at Monergism (https://www.monergism.com/cause-god-and-truth-ebook). In a similar manner, the interpretation that “world” in verse 19 of the same chapter (“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.”) refers to the entire human race does not seem to me to fit as well as the interpretation that it refers to all the elect, both Jews and Gentiles. Otherwise, if “world” referred to the entire human race, then this verse would be teaching that the entire human race has been reconciled to God and will be saved, which would contradict other passages of Scripture. Again, John Gill’s discussion of this passage in his book “The Cause of God and Truth” (Part 1, SECTION XL) is excellent, and those who are interested can find it as mentioned above. In the immediate context of this passage, Paul taught that God has “reconciled US to himself by Jesus Christ” (5:18) and “made him to be sin for US, who knew no sin; that WE might be made the righteousness of God in him.” (5:21), clearly referring to believers. Thus Paul clearly taught in 2 Corinthians that Christ died for believers (the elect).

He taught the same thing (that Christ died for believers (the elect)) in Galatians. In 1:3-4 he said “Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave himself for OUR sins, that he might deliver US from this present evil world, according to the will of God and our Father:” In 2:20 he said “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved ME, and gave himself for ME.” In 3:13 he said “Christ hath redeemed US from the curse of the law, being made a curse for US: for it is written, Cursed is every one that hangeth on a tree:” And in 4:4-5 he said “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that WE might receive the adoption of sons.” I haven’t been able to find any verses in Galatians where Paul said that the Lord Jesus Christ gave Himself for the entire human race or redeemed the entire human race.

In Ephesians, Paul clearly taught that the Lord Jesus Christ loved the elect (believers) and gave himself for them. In 5:2 he said “And walk in love, as Christ also hath loved US, and hath given himself for US an offering and a sacrifice to God for a sweetsmelling savour” and in 5:25 he said “Husbands, love your wives, even as Christ also loved THE CHURCH, and gave himself for IT”. I haven’t been able to find any verses in Ephesians (or any of his other epistles) where Paul said that Christ loved the entire human race and gave himself for the entire human race. He did, however clearly teach election and predestination in this epistle (“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed US with all spiritual blessings in heavenly places in Christ: According as he hath CHOSEN US in him before the foundation of the world, that WE should be holy and without blame before him in love: Having PREDESTINATED US unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made US accepted in the beloved. In whom WE have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded toward US in all wisdom and prudence; Having made known unto US the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also WE have obtained an inheritance, being PREDESTINATED according to the purpose of him who worketh all things after the counsel of his own will: That WE should be to the praise of his glory, who first trusted in Christ.” – 1:3-12).

I have not been able to find anything on the extent of the atonement in Philippians, but in Colossians (1:12-14), Paul taught that believers have been redeemed by the blood of Christ (“Giving thanks unto the Father, which hath made US meet to be partakers of the inheritance of the saints in light: Who hath delivered US from the power of darkness, and hath translated US into the kingdom of his dear Son: In whom WE have redemption through his blood, even the forgiveness of sins”). In the same chapter (1:20-22), he also taught that believers have have been reconciled to God by the death of Christ (“And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And YOU, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present YOU holy and unblameable and unreproveable in his sight”). (By the way, whatever Paul meant by “to reconcile all things unto himself” (and I have seen a number of different interpretations of that phrase), he didn’t say that Christ died for the entire human race in this passage.) In Colossians 2:13-14, Paul also mentions benefits which believers derive from the death of Christ (“And YOU, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven YOU all trespasses; Blotting out the handwriting of ordinances that was against US, which was contrary to US, and took it out of the way, nailing it to his cross”). I haven’t been able to find any verses in Colossians where Paul said that the Lord Jesus Christ died for the entire human race or redeemed the entire human race.

In 1 Thessalonians (5:9-10), Paul clearly taught that the Lord Jesus Christ died for believers (the elect), whom God has appointed to obtain salvation (“For God hath not appointed US to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for US, that, whether WE wake or sleep, WE should live together with him.”). I haven’t been able to find any verses in 1 Thessalonians where Paul said that the Lord Jesus Christ died for the entire human race. (Do you see a pattern here?)

I haven’t been able to find any verses on the extent of the atonement in 2 Thessalonians, but there are some very interesting verses in chapter 2 that I would like to comment on briefly. In 2:11-12, Paul said “And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.” If God really loves the entire human race and sent His Son to die for the sins of the entire human race, why will He send some of them “strong delusion, that they should believe a lie: That they all might be damned”? Sounds to me like He doesn’t love these people (at least not in the same way and to the same extent as He loves the elect) and didn’t send His Son to die for them. What a contrast is found in verse 13! There Paul said “But we are bound to give thanks alway to God for YOU, brethren beloved of the Lord, because God hath from the beginning chosen YOU to salvation through sanctification of the Spirit and belief of the truth”. Believers (the elect) are “beloved of the Lord” and “from the beginning chosen … to salvation”.

In 1 Timothy, we again encounter verses which some people try to use to teach that Christ died for the entire human race. In 2:5-6, Paul said “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.” As I said in the discussion of 2 Corinthians 5:14-15, the interpretation that “all” refers to the entire human race does not seem to me to fit the immediate context of the passage nor the larger context of the rest of the Bible. The word “all” is often used in a general sense and when referring to people, rarely, if ever, means, “the entire human race, with no exceptions.” As Tom Hicks says in his article “Does “All” Ever Mean “All” in Scripture?” (https://www.biblestudytools.com/bible-study/explore-the-bible/does-all-ever-mean-all-in-scripture.html): “The meaning of all in Scripture is always determined by the context, and rarely, if ever, means “all without any kind of limitation.”” The words “all men” is used in the immediate context (1 Tim. 2:1-2) to mean “all kinds of men” not “the entire human race”, and I believe it has the same meaning in v. 4 (“Who will have all men to be saved, and to come unto the knowledge of the truth”). In v. 6, does he really mean, as many believe, that Christ “gave himself a ransom for all men without exception”? If so, then “all men without exception” will be freed (from sin) and saved, because that is what is involved when “a ransom” has been paid. Since I don’t believe that “all men without exception” will be freed from sin and saved, I don’t believe Paul meant that, whatever it is that he really meant (whether “all kinds of men” or “all who will be saved” or “Gentiles as well as Jews” or something else). John Gill’s discussion of 1 Tim. 2:4 in his book “The Cause of God and Truth” (Part 1, SECTION XLV) is also worth consulting, and those who are interested can find it as mentioned above.

I haven’t been able to find any verses on the extent of the atonement in 2 Timothy, but there are some interesting verses that I would like to point out briefly. In 1:9, Paul said that God has saved us “not according to our works, but according to his own purpose and grace” and that this was “given us in Christ Jesus before the world began”. In 2:10, Paul said “Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”

In Titus (2:13-14), Paul clearly taught that the Lord Jesus Christ gave Himself for US (believers, His people, the elect) and redeemed US (“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for US, that he might redeem US from all iniquity, and purify unto himself a peculiar people, zealous of good works.”). I haven’t been able to find any verses in Titus where Paul said that the Lord Jesus Christ gave Himself for the entire human race or redeemed the entire human race.

I haven’t been able to find any verses on the extent of the atonement in Philemon.

Although there are some who believe that Paul wrote Hebrews, since the author does not identify himself, I am going to deal with Hebrews in the answer to question 5.

In summary, in most of his epistles, Paul clearly taught that the Lord Jesus Christ died for US (believers, the elect, the Church). I have not been able to find a single verse in any of Paul’s epistles where he clearly SAID that the Lord Jesus Christ died for the entire human race, even though there are a few verses (in 2 Corinthians and 1 Timothy) which some people INTERPRET (incorrectly, in my opinion) in that way.

5. What did the writers of the rest of the New Testament teach about the extent of the atonement?

There are many references to the atonement in Hebrews. In Hebrews 1:3, the author mentions that the Son of God “by Himself purged OUR sins”. Notice that he did not say that He purged the sins of the entire human race but OUR sins (i.e. believers, the elect). Hebrews 2:9 is another verse which some people try to use to teach that Christ died for the entire human race: “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.” (Heb 2:9 NKJV). The KJV has “every man” instead of “everyone”, but there is no word for “man” in the original Greek, just “every”. The interpretation that “every” or “everyone” refers to the entire human race does not seem to me to fit the immediate context of the passage nor the larger context of the rest of the Bible. The interpretation that “every” or “everyone” refers to every true believer, every one of the elect, seems to me to fit the immediate context of the passage as well as the larger context of the rest of the Bible. In his discussion on this verse in his massive commentary on Hebrews, John Owen says “for all men;—that is, all those many sons which God by his death intended to bring unto glory, verse 10; those sanctified by him, whom he calls his brethren, verses 11, 12, and children given him by God, verse 13; whom by death he delivers from the fear of death, verses 14, 15; even all the seed of Abraham, verse 16.” Similarly, George Smeaton in his discussion of this verse in his excellent book “The Doctrine of the Atonement As Taught By the Apostles” says that “every” or “everyone” refers to “that totality which was given to Christ,—the same persons who are designated “the many sons” to be brought to glory (ver. 10), and the ALL who are sanctified (ver. 11). This cannot be adduced in favor of the supposed universal atonement, as the reference in the context is most express to those who were actually to be saved by Christ.” In his commentary on this verse, John Gill says “Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word “man” is not in the original text, it is only υπερ παντος, which may be taken either collectively, and be rendered “for the whole”; that is, the whole body, the church for whom Christ gave himself, and is the Savior of; or distributively, and be translated, “for everyone”; for everyone of the sons God brings to glory, Heb_2:10 for everyone of the “brethren”, whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Heb_2:11 for everyone of the members of the “church”, in the midst of which he sung praise, Heb_2:12 for every one of the “children” God has given him, and for whose sake he took part of flesh and blood, Heb_2:13 and for everyone of the “seed” of Abraham, in a spiritual sense, whose nature he assumed, Heb_2:16.” Hebrews 2:17 says “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” (Heb 2:17 NKJV). Notice that it does not say “to make propitiation for the sins of the entire human race” but “for the sins of the people”, i.e., the people of God, believers, the elect; or as John Gill says in his commentary, “of God’s covenant people, the people he has chosen for himself, and given to his Son; and whom Christ saves from their sins, by making satisfaction for them, to the law and justice of God”. Hebrews 9:28 says “Christ was offered once to bear the sins of many.” (NKJV). Notice that it does not say “to bear the sins of the entire human race” but “the sins of many” (i.e., His sheep, the elect). Hebrews 10:10 says “By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” (NKJV). Notice that it is “we” (i.e., believers, the elect) who ” have been sanctified through the offering of the body of Jesus Christ once for all”, not the entire human race. Likewise, Hebrews 10:14 says “For by one offering He has perfected forever those who are being sanctified.” (NKJV). It is “those who are being sanctified” that have been “perfected forever” by the “one offering”, not the entire human race. It does not say “by one offering He has made it possible for the entire human race to be perfected forever” but “by one offering He has perfected forever those who are being sanctified”. Hebrews 13:12 says “Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate.” (NKJV). It does not say “that He might sanctify the entire human race” or “that He might make it possible to sanctify the entire human race” but “that He might sanctify the people” (believers, the elect people of God).

I am not aware of any verses in the book of James that deal with the extent of the atonement.

(Unfortunately, I have not gotten around to going through 1 & 2 Peter, 1, 2 & 3 John, Jude and Revelation. This document will be updated when I finish doing that.)

Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus loved, the one who had also leaned on Jesus’ breast at the supper and asked, “Lord, who is going to betray You?” Peter seeing him, said to Jesus, “Lord, what about this man?” Jesus said to him, “If I desire that he stay until I come, what is that to you? You follow me.” This saying therefore went out among the brothers, that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?” This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn’t have room for the books that would be written.
(Joh 21:20-25 WEB)

So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.” He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep. Most certainly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don’t want to go.” Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, “Follow me.”
(Joh 21:15-19 WEB)