Monthly Archives: July 2014

F.W. Krummacher

Krummacher: Prophesy to Us, You Christ

Series: The Suffering Savior: Meditations on the Last Days of Christ by F. W. Krummacher (1796-1868)

[learn_more caption=”Introduction and Preface”] CMC Editor’s Note: In the following preface are the words of F.W. Krummacher introducing his readers to his work. It is our intention to post all fifty three of his meditations. Krummacher is regarded as one of Germany’s greatest preachers and was often compared to Great Britain’s C.H. Spurgeon. The reader will learn much of Christ through this series of devotional meditations on the final scenes in the life of Christ on earth. The printed work (first published 1854) has been described as the greatest single volume of the entire nineteenth century on the last days of Christ’s earthly ministry. The meditations are structured around the Old Testament tabernacle. It’s our prayer that you will be richly blessed his writings.

Author’s Preface

In the following meditations I trust I have succeeded in displaying to my readers at least a portion of those riches which are contained in the inexhaustible treasury of our Savior’s sufferings. Unmutilated scriptural truth, such as I believe I promulgate, still finds a favorable reception in the world, which I have been permitted to experience in the most gratifying manner. I mention it, solely to the praise of God, and for the satisfaction of those who are like-minded, that my writings, or at least a part of them, are, as I hear, already translated into English, French, Dutch, Swedish, and as I am assured, though I cannot vouch for the fact, into the Danish language also. My “Elijah the Tishbite” has even appeared in a Chinese attire. But that which is of greater importance, is the news I am constantly receiving of the manifold blessing which the Lord of his great and unmerited favor has bestowed upon my labors. That in his condescension and loving-kindness, He would also deign to bless this my most recent work is so much the more my heartfelt wish and ardent prayer, since it has for its subject the chief supporting pillar of the whole church—the cross of our Lord Jesus Christ.

The division of the work into the “Outer Court,” the “Holy Place,” and the “Most Holy Place,” is intended merely to point out the different stages of the Redeemer’s sufferings, from their commencement to their close, but by no means to attach a less or greater importance to them. Had the latter been the case, I would naturally have assigned the institution of the Lord’s Supper its appropriate place in the “Most Holy Place,” instead of the “Outer Court.” But in the plan of this volume, it falls among the class of events, which immediately precede the propitiatory work of the Mediator.

~ F. W. Krummacher [/learn_more]




Meditation – XXII

Peter’s Tears

“The hearing ear and the seeing eye,
the Lord has made them both.”
 Proverbs 20:12

We have now to proceed to the contemplation of a scene which, with regard to its horrible nature, is scarcely paralleled in the whole history of our Savior’s passion. We scarcely know, at first sight, what to say of such a spectacle. We shudder, are horrified, tremble, and look away from such ill-treatment, and, covering our heads, would gladly hasten from the mournful sight, exclaiming, “O my God, who can bear to witness such barbarity!” Let us not, however, hurry away from, but endure it, and throw light upon the revolting scene, which at first appears to us so incomprehensible, by referring to the “sure word of prophecy.” The seemingly impenetrable darkness will then be illumined, and that which is obscure find a consolatory solution.

The sentence is passed upon Jesus. Its import is nothing less than death to the Accused. The judicial assembly, after its first sitting, which began during the night, has been adjourned for a short time, amid wild and triumphant uproar. Meanwhile the Divine Sufferer is given up to the reckless band of officers and spearmen, who shamefully ill-treat him, and they do so the more boldly, because it is done with the assent and for the account of their superiors, aware that they thereby cause the latter satisfaction.

Jesus is now in their power, and he must dearly pay the penalty of his conduct. “But why must he suffer? What has he ever done to offend them?” O how much, notwithstanding his best intentions! Did he not, in his own sacred person, hold up to them a mirror, which presented to them the dark image of their own ungodliness?—and such treatment did not please them. Was not an evident proof afforded, by his brilliant example, that they were going the wrong road?—and convictions of this kind cut them to the heart. By his calling upon them to be reconciled unto God, had he not plainly told them to their face that they had hitherto lived estranged from God?—and such disclosures offend and cause pain, especially when the man’s own conscience unites in the accusation. Did he not repeatedly tell them that a new birth was an indispensable condition attached to the entering into the kingdom of heaven?—and what else were they to understand from this than that in their present state they were in danger of perishing?—but who likes to hear of such things?

It was thus that a mass of rage and vexation had by degrees accumulated within them. A horrible state, it is true, but one which only testifies for Jesus. Believe me, my readers, that the adversaries of the Lord and his word among us are, for the most part, like a wounded stag flying from the hunters. They feel that the teachings of Christ destroy their false peace, condemn their carnality, and demand the sacrifice of their idols; and hence they are averse to and incensed against him even to blasphemy. They joyfully greet every attempt which tends to degrade Jesus to a mere human Rabbi; for all their efforts are directed solely to escape from the obligations they lie under to him. Almost in every case where enmity against Christ is manifested, it may be traced to these corrupt motives. The Christian religion disturbs the hornet’s nest, tears away the plasters and coverings from secret wounds, and awakens the conscience, which had been rendered lethargic by a variety of magic potions; and hence their hatred and animosity to it.

Before we approach the revolting scene in the court-yard of the high priest’s palace, let us again call to mind who it is we have before us in the individual thus ill-treated. We are about to witness unheard-of outrages, at which the rocks might rend with horror. When, toward the close of the last century, the ruthless mob put the red revolutionary cap on the head of the unfortunate king of France, amid shouts of derisive laughter, and then cut their infernal jokes on his royal dignity—a cry of horror and indignation ran through the world; and he in whose heart there glimmered only a spark of piety and right feeling, turned away with disgust from such a revolting spectacle. But what was that, or any other event of the kind which the world’s history records, compared with the scene which we are now called to behold? If the person to whom our eyes are directed had been only an earthly dignitary, even then the contrast of his dreadful fate with his exalted position would greatly horrify us, and we should be unable to refrain from calling out, “You go too far; cease your ill-treatment; men whom the Lord places in such high positions ought not to be treated in so disgraceful a manner!”

But here, as you know, is a greater than any human potentate. He who is maltreated yonder is the same who spoke to the storm and the waves, saying, “Be still,” and they obeyed; who, with a word, called forth the dead from the coffin and the tomb; at whose bidding stand the angelic hosts of heaven; no, through whom, and to whom are all things that were created, and who could justly say, “I and my Father are one.” “He who sees me, sees the Father.” “My Father works hitherto, and I work.” “All men shall honor the Son, even as they honor the Father.” It is upon him, the King of kings, and Lord of lords, in whom dwells all the fullness of the Godhead bodily, that the recreants trample with their dirty feet. It is in the face of Eternal Love that they spit. It is the Source of Life whom they smite with their fists, and it is him whom the heavens adore that they insult with their venomous tongues, which are set on fire of hell. Yes, it was upon him that all this was inflicted, who had just before affirmed on oath, in the full consciousness of his divine dignity, that he was the Christ, the Son of the living God, and who had afterward added, “I say unto you that hereafter you shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.”

It is, therefore, a monstrous spectacle which is presented to our view. The world never afterward beheld anything similar. What we call compassion does not seem here to correspond with the subject; nor is there any room for the idea of an unfortunate and pitiable mortal, such as is the case in other instances. Every one feels that here is an occurrence entirely isolated from the rank of similar events in the world’s history, and that it must necessarily be of an extraordinary nature. Every one must be conscious that the individual freely and voluntarily gave himself up to the horrible treatment he experienced; and that the idea of One who was overcome, and yielded to superior power, must be wholly excluded. He who was thus covered with insult was neither weaker nor less powerful than at the moment when, with a single word, he overthrew the whole company of his adversaries. In the nameless wretchedness in which we now find him, he was not less the “stronger” than “the strong armed man,” than at the moment when the legion of foul fiends, entreating to be spared, fled before his face. Though he may seem to be nothing but a broken reed and a worm trodden under foot, yet the sword of Omnipotence is not the less girded upon him, nor the bow of his strength broken. What but a single word from him was requisite, and the murderous band would have lain annihilated at his feet? But he did not make use of his power. He suffered voluntarily. It is with his own consent that he is plunged into these depths of horror. Imagine, therefore, the magnitude of the purposes which lie at the basis of this resignation of the Holy One of Israel. The sufferings of Jesus as such, compel us to admit their atoning signification.

Let us come nearer to the scene. Imagine a Holy One appearing again in this sinful world. Scarcely does he show himself than mankind act toward him as if they were hyenas and devils. To such a degree is heavenly purity become odious to them, and that which is divinely reverent, abominable! Alas! what is done to you, you who are fairer than the children of men! How is your benignant countenance disfigured! One would gladly close one’s eyes to such a spectacle. Have you merited this at our hands, O Eternal Love? Is this the due reward for your loving-kindness? And yet, however much you are insulted, you will not forsake us, until you have rescued us from the curse, even though it should cost you your life. O what is left for us but to sink down in the dust, to cover our faces, and to melt into glowing tears of penitence and thankfulness!

Look what occurs! When sentence is pronounced upon a malefactor, and the judicial decision is read, a solemn silence usually pervades the auditory, and a feeling of solemnity takes possession of them. Every one feels the majesty of the law, which, whenever transgressed, justly demands satisfaction. It is as if Eternal Justice in person had come down and established its throne upon earth. And the condemned criminal is not merely an object of compassion, but he is regarded with a kind of reverence, because the moral government of the world demands him as an atonement. In the condemnation of Jesus however, no feelings of this nature appear to have been excited in the reprobate host of his adversaries. Scarcely has the word “Guilty” been uttered, when they fall upon him; and, O, what revolting scenes are now unfolded to our view!

The world had never before witnessed anything so horrible. Cain’s fratricide—Manasseh’s blood-guiltiness—what were they, compared with these flagitious acts? Alas! what will become of our Lord and Master! Ought we not to feel petrified with horror and astonishment? They have now got him among them, and they load him, first of all, with the vilest execrations and insults. But they are not satisfied with thus heaping ridicule upon him. They smite him with their hands. But even this does not satisfy their thirst for revenge. He must feel more painfully still how utterly he is despised. They open their mouths against him, and, horrible to relate! they spit upon his sacred face, with gestures and grimaces of the rudest kind. Nor is their rage yet cooled, nor their satanic inventions exhausted. “The wicked,” as the prophet says, “are like the troubled sea, whose waters cast up mire and dirt.” The reprobates seek for some new outrage, and it soon occurs to them. They have heard how the object of their ill usage had just before solemnly asserted in the council-chamber, that he was Christ, the Son of the living God, and for this he must now be especially punished. The arrows of their bitterest ridicule are therefore directed against his Messiahship, and particularly against his prophetical office. They bind the eyes of the patient sufferer with a cloth, then smite him with their fists; and exclaim, amid peals of sneering laughter, “Prophesy to us, you Christ, who it is that smites you!”

But I will let the curtain drop. Who can longer contemplate such a scene? O, it is too appalling! What infernal wickedness meets our view! And from whence does it proceed? From the human heart. But how could a race that is capable of such things be received into the favor of God, without an atonement and a mediator? What would have become of the glory of his justice and holiness, if he had suffered such degenerate beings to be spared without a satisfaction? Nor ought you to regard the perpetrators of the outrages we have been describing, as depraved above all others. Believe me, that according to its inmost being, every natural human heart is alike. Even those who refuse to hear of redemption and atonement, do not fail, unconsciously and involuntarily, to condemn human nature, every moment, in the most grievous manner. Hear their language, “Egotism rules the world.” “Every one seeks his own.” “Woe to him that falls into the hands of man!” “Friendship lasts only during prosperity.” “Every man has his price.” “Let no one be surety for another’s virtue.” “Opportunity is the ruler of mankind.” “In the misfortunes of our best friends we find something that does not displease us.” Such are the expressions which are constantly flowing from the lips of the men of the world. How completely do they thereby pronounce the human heart to be depraved and corrupt! Have they not therefore, sufficient cause to welcome a Deliverer with rejoicing, instead of coldly, or even sneeringly turning their backs upon him?

But to return to the question—”Prophesy unto us, you Christ, who it was that smote you?” From the lips, by which these words were uttered, they were only blasphemous ridicule and a burst of depravity. But in themselves, and apart from the feeling which accompanied them, they appear in the form of a question of the first importance; and he who has found the right answer to it, is acquainted with the groundwork of our salvation and entire redemption.

Many have impiously repeated the inquiry of the reprobate troop, and have thought within themselves, “How does he know whether we honor him, or trample upon him? Where is he to be found? Eighteen centuries ago, he went the way of all flesh, and the dead rest in their graves.” By acting thus, they have, as far as they are concerned, again bound his eyes, and sneeringly said to him, “Prophesy, if you are still alive, and hear, and see, who it is that smote you!” I could relate to my readers, how he has, in part at least, replied to them. One he answered by reducing him to extreme poverty. Another, by disgracing his name before the world. A third, by striking him with madness; and others, again, by giving them up to the paths of the destroyer, and permitting them to sink into the lowest depths of depravity, and suffering despair to seize upon them on their death-beds, and rendering their descent into the regions of darkness palpable to the horror-stricken bystanders. And how many of those who now say, “Who is Jesus, that I should be afraid of him, or even humble myself before him?” when once he replies to them, will call upon the rocks to fall upon them, and the hills to cover them, that they may be hidden from the face of him that sits upon the throne, and from the wrath of the Lamb! O let no one suppose that the Judge of the world will suffer himself to be mocked with impunity. Rather let them “kiss the Son, lest he be angry, and they perish from the way, when his wrath is kindled but a little.”

“Prophesy to us, you Christ, who it is that smote you!” The mockers received no reply to this question. Jesus was silent. But we may give a different turn to the inquiry, and the answer will prove consolatory. Let those who are earnestly seeking salvation, and the contrite in heart, humbly inquire, “Who it was that smote the Lord?” and they will receive a satisfactory reply. At first, indeed, it will alarm them; for it will be, “not those miscreants; but it is you who have made me to serve with your sins, and wearied me with your iniquities. For your transgressions was I smitten.” And when he himself prophesies this to you by his Spirit—how evident it will then become to you; how will you humble yourselves in the dust before him; how the wish will then depart to lay the blame upon Caiaphas, Annas, and the spearmen; how vitally are you persuaded that they were only your representatives, and how will you hang down your heads, and learn to smite upon your breasts with the tax-collector! How will you tremble for your souls, and earnestly seek for salvation and a Mediator!

But know that this is only half the answer to your question. Continue to ask, and it will not be long before a gracious message will be delivered you. This will be its import: “The hand that smote me would have crushed you. The curse fell upon me which was destined for you. I drank the cup of wrath which your sins had filled. I drank it, that it might be replenished for you with everlasting mercy.” And when this conviction pervades you, do not doubt that it is really from him. As the Lord lives, it is his own communication; and if you are still unwilling to believe, listen to the cheering words of the apostles and evangelists, who assure you that “God made him to be sin for us;” and that “Christ has redeemed us from the curse of the law, having been made a curse for us.”

You now know who it is that smote the Savior, and that it was the sin of each of us. Does not this clearly appear from the circumstances of our Lord’s passion themselves? Does it not seem strange to you that Jesus acted so patiently, meekly, and resignedly, under such barbarous treatment? Is it not wonderful that his tormentors were suffered to go unpunished? Are you not in the highest degree astonished that the ruthless band were not crushed by lightning from heaven; and that on the contrary, the Almighty observed silence, as if nothing had happened which was not in the regular course of things? Korah and his company had no sooner rebelliously attacked only Aaron’s priestly dignity, than the Lord rent the ground beneath their feet, and sent them down quick into the pit. Uzzah was guilty of a seemingly slight irreverence toward the ark, and the anger of the Lord was kindled against him, and smote him, so that he fell dead on the ground. But how much more is there here than the ark and Aaron the priest! Here they trample the Son of God in the mire, and the Judge of quick and dead is mute, as if all was right. Tell me, does not all this amaze you? Does it not excite in you the most fearful and yet the most stupendous expectations? Give room to the latter, and you will find them not unfounded. Rightly understood, it is God himself, who smites the sufferer, on whom the chastisement of our peace was laid; and what he endures are the strokes of that sword, to which Jehovah said, “Awake, against my Shepherd and the man that is my fellow.” They fall upon him, that we sinners might be forever exonerated.

Such, my readers, is the solution of this great mystery, and the complete answer to the question, “Who smote you, you Christ?” No sooner does the light of a propitiation shine upon the obscurity of the events of the passion than all is cleared up, and the deepest mysteries are unsealed.


Krummacher’s work is available through Amazon.

john dunn

Sanctification and To Do Lists


There is no “law list” for sanctification.


What was the Old Covenant Law of Moses? Why was it given?

The Mosaic Legislation (the Law) was massive body of legal code given to regulate the outward worship and civic life of the community of Israel.  In addition, it served to count sin and enslave the nation under the captivity of condemnation and death.  And who was Israel?  Israel was a tribal clan of fallen sons of Adam through whom God had chosen to display his redemptive purpose.   And what was that purpose?  It was to bring about the full redemption from sin through the grand display of His Son, Jesus Christ, to Israel and the entire world beyond.

The apostolic witness shows us in countless ways that the entirety of Israel and the Law was an imperfect type, a fleeting shadow, which pointed toward the final display of Jesus Christ, the true Israel, and His new community that would be created in Him.  (See: Hos 11:1 + Matt 2:15, Ex 4:22 + Col 1:15-18, Isa 5:1-7 + John 15:1-11)

The same apostolic scriptures show us in hundreds of ways that the entirety of the old order is now completely abolished: the old Israel, the old covenant, the old Law code, the old circumcision, the old Temple, the old priesthood, the old sacrifices, the old creation, the old land, etc, etc.  In Christ, the Old Testament’s shadowy pictures gave way to the grand New Covenant fulfillments. Fleshly type gave way to heavenly antitype, and earthly shadow gave way to eschatological reality. In short, all of the old redemptive paradigms were recapitulated in glory as they achieved their fullest expression and culmination in Christ’s person and work.

And yet, despite all this, there never fails to be an abundance of believers today who continue to search for the elusive ‘Holy Grail’ of Law code – that specific list of regulations that supposedly remains eternally binding on the saints as a rule of life and a means of sanctification.

But such a discovery will remain forever futile for those who strive after the letter. 

The apostolic revelation shows us that the New Covenant community is not beholden to written Law, letter, code, or regulation any more.   All of that passed away with the establishment of the New Covenant in Jesus Christ and the pouring out of his Spirit upon them from heaven.  The saints’ transformation into Christ’s glory does not come by way of letter or code, but from life-giving Spirit.

And yet, despite the Scripture’s very clear witness to this fact, there remains a whole army of Indiana Jones types who stubbornly persist in trying to discover the ‘Holy Grail’ of eternally binding Law code.   But if the apostles had wanted us to walk in accordance with very specific legal regulations they would have matter-of-factly and very scrupulously copied them out for us.   But such a formulation does not appear anywhere in the entire body of the New Testament canon.

Nevertheless, the list-chasers want a defined list to follow.  So, my desire is to give them a list, but not a Law-list that they would readily expect.  This is a new type of list.  It is a living list.  A list that eats, breathes, sleeps, wakes, thinks, moves, speaks, feels, interacts, and emotes.  This list is delivered from Jesus Christ himself:

So, for those sanctification through Law advocates who are always looking to identify a list to follow, I offer the following:  “And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts “  (2 Cor 3:3).  The Spirit is clearly identified here as the covenantal writing of the New Covenant, written upon believers’ hearts.  Further in the same passage Paul clearly tells us that the 10 Commandments was a killing-ministry of death and condemnation that has been brought to an end.  Its faded glory has come to have no glory at all because of the surpassing glory of the Spirit that has now come.

The new law list that the apostle Paul identifies here is not some derivative or reformulation of the 10 Commandments.

It is far more profound than that . . . it is the believing, Spirit-filled community of Jesus!    The New Covenant community, in communion with one another in the fullness of the Spirit, IS the new letter by which we live and grow and receive our sanctification.  The new list is literally the local address book of fellow Spirit-filled believers in your life!  The old letter, the 10 Commandments, could only kill its adherents (2 Cor 3:6).  But the new “letter from Christ” or “law of Christ” is truly life-giving.  The substance of this letter is not code but Christ’s redeemed people, whose hearts are sealed and filled with his Spirit, ministering to each other with his Love!    We are now his divine letter.

Paul shows us that the fulfilment of the law of Christ is not a function of obedience to code, but a matter of serving one another in Christ’s love.  “Bear one another’s burdens, and so fulfill the law of Christ” (Gal 6:2).

Similarly, the apostle John tells us that the new commandment is not a code, but a living reality that is in Christ and simultaneously in us.   “At the same time, it is a new commandment that I am writing to you, which is true in him and in you” (1 John 2:8).

The Law regime, in all of its hoary greatness, could never make anything perfect (Heb 10:1). 

In fact, the writer of Hebrews declared that the Law didn’t possess one drop of power to sanctify anyone beyond an outward purification of the flesh (Heb 9:13).  So much for the insistence that the Law is a continuing rule of life and a means of our sanctification.

But the Spirit-filled community, walking in fellowship, in worship, in mission, in the apostles’ teaching, and in the exercising all of its variegated spiritual gifts for the mutual up-building of one another, is precisely what Jesus provided as the primary means of the saints’ sanctification.  There is no more need for the saints to toddle after written codes like little children when they possess unique gifts of the Spirit to minister to each other’s spiritual needs.  No list, code, or regulation could ever create a living community like this, where Christ’s love is freely ministered to each other and to the world.

This New Covenant community of Spirit-filled saints, loving one another, is the fulfillment of what the Old Covenant community only foreshadowed and pictured.  Thus, the apostles affirm numerous times that love is the fulfillment of the Law.  The Law regime, and its born-of-the-flesh community, was but a very imperfect and transitory picture of what Christ ultimately came to accomplish through his death, resurrection, ascension, and pouring out of his Spirit upon the world.

Yet, some will misinterpret this and claim that I am saying that the written Word is now irrelevant.  On the contrary, the written Word of God is our ultimate authority and instruction for walking in the new way of the Spirit.  The Word is our very life.  It is the revelation of Christ to which our faith clings and the Spirit quickens, to bring us into the full maturity of everything we already possess in Him.   And yet it must be affirmed that the Word no longer functions as an enslaving legal code that binds the saints to captivity under the Law’s ministry of sin-counting, condemnation, and death.

The written Word is no longer regulation, but revelation

law nailed to the crossThe veil has now been lifted.   The secret mystery, hidden for ages and generations, has now been revealed.   Death and enslavement have given way to life and liberty as sons.  Forgiveness of all sins has been accomplished and declared.  The New Testament shows that Jesus Christ is the full eschatological display of God’s righteousness now revealed, apart from the Law.  As such, the Word now serves to teach, reprove, correct, train, and equip us in all things pertaining to our new life in Jesus.  His is a new life that requires a brand new way of service.  It’s what the apostle Paul meant when he exclaimed, “But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code” (Rom 7:6).  The new way of the Spirit is now the modus operandi of the New Covenant saints who are in Christ.

In conclusion, I would like to leave the reader with the testimony of Scripture itself.  Observe the deliberate absence of code in the apostolic instruction.  And witness how the apostles beautifully engage the reader to embrace the sanctifying ministry of the Spirit in the Body, as He works through each individual member to minister to each other in love.

Ephesians 4:11-16
11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

1 Corinthians 12:4-26
Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

14 For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body.

21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

Romans 12:10
Love one another with brotherly affection. Outdo one another in showing honor.

Romans 13:8
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law.

Romans 13:10
Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

Galatians 5:13-14
For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

Galatians 5:18
But if you are led by the Spirit, you are not under the law.

Galatians 5:22
But the fruit of the Spirit is love . . .

Galatians 6:2
Bear one another’s burdens, and so fulfill the law of Christ.

James 2:8
If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.

John 13:34
A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.

1 Corinthians 13:7
Love bears all things, believes all things, hopes all things, endures all things.

2 Corinthians 13:11
Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you.

Ephesians 3:16-19
That according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

Ephesians 4:1-3
I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace.

Ephesians 4:32
Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

1 Thessalonians 3:12
May the Lord make you increase and abound in love for one another and for all, as we do for you.

1 Thessalonians 4:9
Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another.

2 Thessalonians 1:3
We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.

Hebrews 10:24
And let us consider how to stir up one another to love and good works.

1 Peter 1:22
Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart.

1 Peter 4:8
Above all, keep loving one another earnestly, since love covers a multitude of sins.

1 John 3:11
For this is the message that you have heard from the beginning, that we should love one another.

1 John 3:23
And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us.

1 John 4:7
Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.

1 John 4:11-13
Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. By this we know that we abide in him and he in us, because he has given us of his Spirit.

2 John 1:5
And now I ask you, dear lady—not as though I were writing you a new commandment, but the one we have had from the beginning—that we love one another.

~ John Dunn