Here we have -

I. JESUS ATTRACTED BY MISERY. Why was Jesus found at Bethesda? Because there were such misery and need. He was ever found where he was most wanted, and where he might do most good. He was not found in places of luxury, but in the haunts of misery.

1. The misery was great. There was presented to the eye of Jesus there such pain, degradation, poverty, and misery, physical, mental, and moral, as could scarcely be described, and all presented to him together in one scene.

2. The misery was various. It was not confined to one disease, but embraced many classes - "the impotent, the halt," etc. The diseases were various in their kind and history, but all baneful branches from the common stem of physical and moral disorder.

3. The misery was distributed among a great number. There was a multitude. The porches were full, and doubtless many could not be admitted for want of room. Physical suffering is the heritage of the human family, and the special heritage of some. It is a mercy that suffering is distributed. We only know of One who could and did bear all in himself "the Man of sorrows," etc.

4. All were waiting and struggling for the same blessing, viz. restoration to health. With what anxiety they would watch the moving of the waters, and what efforts they made to have the first bath! To this place Jesus was attracted. Being the incarnation of mercy, he was attracted by misery. The whole scene was such as would naturally excite his compassion, and stood forth as a picture to him of a more terrible and universal malady, that of sin, which he came to take away.

II. JESUS SPECIALLY ATTRACTED BY THE MOST MISERABLE. They were all miserable enough, but there was a certain man standing alone in misery and helplessness.

1. He was impotent, perhaps paralytic, thoroughly helpless, and unable to plunge into the healing pool, and had no one to help him in.

2. He had been a long time in this condition. Thirty-eight years. The best part of his life was spent in pain and misery. He had only just sufficient life left to feel his pain and woe.

3. He was almost in the grip of utter despair. Impotent in mind and will as well as in body. He had been there for years, and doubtless was the sport of the more fortunate, and the prey of despair. Still he mechanically crawled there day after day, with an occasional glimmer of hope that some good chance would turn up. And it turned up at last. Jesus, the Son of God, was there, and this poor man became the chief object of his pity. He doubtless pitied the multitude, but the most miserable riveted his compassion. The most helpless and miserable became the most fortunate.

III. JESUS HELPING THE MOST MISERABLE. We have here:

1. A wonderful question. "Wilt thou," etc.? We see:

(1) The importance of the consent of the will in physical as well as spiritual recovery. Christ did not choose to help people against their will. The consent of the will is essential to the efficacy of even Divine influences, especially in spiritual restoration. It is the first step towards it.

(2) Christ was anxiously willing to help every one who had the wish for it, and even more, he was anxious to create and encourage the will so as to be able to lay hold on the help. In consequence of long and repeated failures to get relief, even the will for it now in this poor cripple seemed to be weak; but Jesus fans the smouldering embers with the question, "Wilt thou," etc.? This is a vivid picture in the physical domain of the indifference and apathy of men with regard to spiritual recovery. But this is an exceptional picture, for as a rule men are intensely anxious for health of body. Look at the multitude at Bethesda; what struggle they make to be the first in the moved water! But in a lamentable contrast to this is the conduct of men with regard to the water of life; they seem to struggle to be the last there. The appeal is made by the physician to the sick, and not as usual by the sick to the physician. God in grace first prayed to man, and thus teaches man to pray to him, and create in him an interest in his own welfare. "Wilt thou," etc.?

(3) The question brings from the man a sad tale. A tale of human helplessness on the one hand, and of human selfishness on the other. The "will" was not entirely gone, but it was very weak through his own helplessness and the stolid selfishness of others. "Sir, I have no man," etc. "Every one for himself" was the rule then. A picture of life. "The survival of the fittest" seems to be the law of nature under sin; but there is a law of grace by which the seemingly unfittest may survive, and its question is, "Wilt thou," etc.? There is a gracious power on which the weakest may lay hold.

2. A wonderful command. "Rise," etc. In this command we distinctly hear:

(1) The voice of Divine power. "Rise." This he was utterly unable to do. "Take up thy bed." As well tell the bed to take him up. Every human power had failed even at earlier stages of the disease. And human power never speaks thus under such circumstances but in madness. But is natural in the Divine.

(2) The voice of Divine authority. Divine power and authority go together. There is here a Divine will, and a Divine right and power for its immediate execution. There is no hesitancy, no timidity, but full and serene Divine consciousness of power to carry out his will, and make the man whole.

(3) The voice of Divine mercy. Power alone, or swayed by justice, could kill and perform any miraculous feat of destruction, as in the case of Lot's wife; but infinite power, under the guidance of mercy, heals and saves, and that most completely. "Whole." Amidst the thunders of power and the majestic lightnings of authority we hear the genial voice of mercy answering its own question, "Wilt thou?" etc., by the command, "Rise," etc.

3. A wonderful effect. "Immediately the man was made whole." Consequent upon the command an effort was made; strength came with the effort. The effect was instantaneous; the miracle was complete and thorough. The man rose and walked away; a wonder to ethers, not less to himself, and an unmistakable monument of Divine power as well as Divine mercy.

CONCLUSIONS.

1. Jesus selected his own object. The most helpless and miserable. This was a most gracious act to the man himself. And this most helpless and furthest from the reach of human aid, answered well the purposes of Jesus in revealing himself as the Son of God. Among the suffering throng there was not one who answered this purpose so well. The greatest misery attracts most of the relieving compassion of Jesus, and when relieved will redound most to his glory.

2. Jesus often helps in a manner and degree which we should not expect. This poor cripple never expected more than to he helped to the pool; but Christ made him whole by his mere word and will. "He is able to do exceeding abundantly," etc.

3. What Christ did physically to this man, he is ready and willing to do spiritually to the human race. The human family by sin are spiritually impotent and helpless. Christ, in the gospel of his love and power, asks the question to each, "Wilt thou," etc.? If they are willing, he is willing and able.

4. There is much suffering in the world, but there is mercy here as well. The world is a Bethesda, the house of mercy; Jesus has made it so. Every healing spring in nature, as well as the river of life, is from him. - B.T.

The Jews sought to kill Jesus in obedience to the law(1) because He wrought a miracle on the Sabbath;(2) because He vindicated Himself on the ground of His equality with God, who constantly works such miracles in His providence on the Sabbath. So far from disclaiming the Jewish inference He here confirms it. Note —

I. CHRIST'S RELATION TO THE FATHER IN ALL HE DOES (ver. 19).

1. Unity of operation. These words assert that as it is impossible for the Son to do anything of Himself, so it is impossible that the Father can do anything without the Son. The cure of the impotent man, therefore, was by both.

2. Distinction of persons. The Father shows, the Son sees; the Father purposes, the Son executes.

3. Identity of works. They do the same, not similar things. The same Jesus stands in the midst of us and says, "Wilt thou be made whole?" If we despise Him speaking in His word we despise the great God with whom we have to do.

II. THE GROUND OF THIS RELATION (ver. 20).

1. Love is the expression of the Father's feeling toward the Son.

2. He communicates Himself to the Son and makes Him His counsellor.

3. This relation Christ made known that they might marvel — admire God's glorious manifestation of Himself and give Him glory.

III. INSTANCES OF THE WORKS ILLUSTRATIVE OF THIS RELATION.

1. (ver. 21). Resurrection and quickening, including no doubt the physical, but referring mainly to the spiritual process.(1) Raising up. Sin, as a frightful incubus, rests on the soul exerting its paralysing influence. This spiritual death is chased away.(2) Quickening. New life is imparted. Death implies previous life. A tree cut down and withered is different from a stone. In Adam the soul died; when the Son quickens a new and more glorious life is communicated.(3) There can be no consideration more alarming than our continuance in this death. How dreadful to pass away without having the experience of this raising up and quickening, and to lie for ever in condemnation as self-destroyed.

2. (vers. 22-23). Judgment.(1) To Him is committed the whole administration of the gospel; and when His supreme government is asserted as here, it means that the Father judgeth no man alone — both judge.(2) He will preside at the eternal awards.

IV. IMPORTANT INFERENCES DEDUCED FROM THIS RELATION.

1. If Christ is not worshipped God is not (ver. 23). God must be approached according to the revelation He has made of Himself: we cannot do so unless we know Him as the Father who sent the Son.

2. Salvation comes by the word of Christ (ver. 24).(1) This hearing, no doubt, includes listening with the outward ear; a great and necessary duty. But it is also (ver. 25) of a kind which awakens to life, with the mind and spirit, therefore, prompting to action, so that we become not hearers only, but "doers."(2) Salvation is by resting on the true object of faith — in God as sending the Son not as the Creator, etc.(3) This salvation is everlasting life — a great salvation therefore. "How shall we escape if we neglect it."

(A. Beith, D. D.)

I. THE FATHER LOVETH THE SON. What has this to do with us What have we to do with the Son? The answer to the latter will answer the former. If we are one with Christ the fact that God loves Him —

1. Will solve a number of curious and doubtful questions. Satan is always trying to draw believers away from what is simple. The Father loveth the Son. Can Satan deny that? If not, then if I be the Son's, all the outgoings and principles of God concerning me must be of love. Everything must be consistent with that.

2. Will lift us up above a number of depressions.

(1)Are we tried?

(2)lonely;

(3)poor;

(4)weary and worn. Whoever was so tried as the beloved Son?

II. CHRIST RESTED IN THE FATHER'S LOVE, AND IN THE DEEP CONSCIOUSNESS OF IT PUT FORTH IMMENSE POWER.

1. Wherever love attains its highest form there is rest. It puts away all ifs and speculations, and goes down into the ocean depths of certainties which are beyond the reach of surface storms.

2. This should give us great power

(1)in prayer, passing into God's mind through an inlet of love; its answer coming forth through the outlet of love;

(2)in faith;

(3)in hope.

III. CHRIST'S RELATION TO THE FATHER DETERMINES HIS ADMINISTRATION OF THE FUTURE, AND OUR RELATION TO HIM DETERMINES OUR PART IN IT. In present and future resurrection and judgment.

(P. B. Power, M. A.)

resembles Luther's: "I cannot do otherwise"; or, to take a nearer example, Jesus puts His work under the guarantee of the Father's, as the impotent man had just put his under the shelter of Jesus.

(F. Godet, D. D.)

Neither the man nor the angel exists who could dare to say of himself: "I can do nothing of myself;" because no man's and no angel's self is essentially and inseparably one with the self of God. The creature can tear itself away from its Creator, and place its I in opposition to Him; it can seek its life in itself, instead of in Him, and it can act "in its own name" (John 8:44); the Son of God, on the contrary, has nothing of His own, no self, which does not eternally contain the same life which the Father has.

(R. Besser, D. D.)

I. JUDGMENT APPERTAINS TO GOD. It is His in criminal causes (Romans 12:19) and in civil things (Psalm 82:1). No function of God is so often reiterated. And He is the Judge of judges themselves. Judgment is so essential to God that it is co-eternal with Him.

1. He knows, and therefore naturally detests evil. We are blind, and need the assistance of the law to know what is evil. And if a man be a judge what an exact knowledge of the law is required of him — for some things are sins to one nation which are not to another, and some things are sin at one time which are not at another. Only God has a universal knowledge, and therefore detestation of evil.

2. He discerns when thou committest evil. Hence you have to supply defects in laws so that things done in one country may be tried in another. But God has the power of discerning all actions in all places. Earthly judges have their distinctions and so their restrictions; some things they cannot know — what mortal can, and some things they cannot take knowledge of, for they are bound by evidence. But nothing keeps God from discerning and judging everything.

3. He knows how to punish evil. The office of a judge being not to contract or extend the law, but to declare its true meaning. God hath this judgment in perfection, for He made the law by which He judges. Who then can dispute His interpretation? As, then, God is judge in all these three respects, so He is a judge(1) without appeal;(2) without needing any evidence (Proverbs 24:12; Proverbs 16:2; 1 Corinthians 4:4); and if so, not only I, but not the most righteous man, nor the Church He hath washed in His own blood, shall appear righteous in His sight.

II. How then, seeing that judgment is an inseparable character of God, can it be said that THE FATHER JUDGETH NO MAN? Not certainly because weary. He judges as God, not as Father. In the three great judgments of God the whole Trinity judges.

1. Before all times in our election.

2. Now in separating of servants from enemies.

3. At the last judgment in separating the sheep from the goats.Consider God altogether, and so in all outward works, all the Trinity concurs, because all are one God; but consider God in relation, in distinct persons, and so the several persons do something in which the other persons are not interested. So the Son judgeth, the Father judgeth not, for that judgment He hath committed.

III. TO THE SON HE HATH COMMITTED ALL JUDGMENT, the image of the invisible God, and so more proportional unto us, more apprehensible by us.

1. But doth He judge as Son of God or as Son of Man. Upon this the Fathers and Reformers are divided. But take this rule, God hath given Christ this commission as Man, but Christ had not been capable of it had He not been God too. The ability is in Him eternally, but the power of actual execution was given Him as Man.

2. All judgment —(1) Of our election. If I were under the condemnation of the law, and going to execution, and the king's pardon were presented to me, I should ask no question as to motives and circumstances, but thankfully attribute it to his goodness and accept it; so when I consider myself as under God's consideration, and yet by the working of God's Spirit I find I am delivered from it I inquire not what God did in His cabinet council. I know that He hath elected me in Christ. And, therefore, that I may know whether I do not deceive myself I examine myself whether I can truly tell my conscience that Christ died for me, which I cannot do if I have not a desire to conform myself to Him; and if I do that then I find my predestination.(2) Of our justification, "for there is none other name," etc. Do I then remember what I contracted with Christ when I took His name at baptism? Have I fulfilled those conditions? Do I find a remorse when I have not? Do I feel remission of those sins when I hear the gracious promises of the gospel to repentant sinners? Have I a true and solid consolation when I receive the seal of pardon at the Sacrament? Therefore this judgment is His also.(3) Of our glorification (Revelation 1:7). Then He shall come as Man and give judgment for things done or omitted towards Him as Man, "for not feeding," etc. Conclusion: Such is the goodness of God that He deals with man by the Son of Man.

1. If you would be tried by the first judgment; are you elected or no? Do you believe in Christ?

2. If by the second, are you justified or no? Do you find comfort in the Word and sacraments of Christ?

3. If by the third, do you expect a glorification? Are you so reconciled to Jesus Christ now that you durst say now, "Come quickly, Lord Jesus"? then you are partakers of all that blessedness which the Father intended for you when, for your sake, He committed all judgment to the Son.

(J. Donne, D. D.)

That our Saviour was perfect God and perfect man is a truth which cannot be denied and Christianity not fall to the ground. But this very combination will cause apparent inconsistencies in the way in which He is spoken of. And it should be remembered that what holds good of Him in one capacity may be inapplicable to Him in another. As God judgment could not be committed to Him. He had it by Divine necessity and right. But it is as Mediator, a Being in which the two natures combine, that He is entrusted with the authority as Judge.

I. HE WILL JUDGE AT THE LAST DAY. What are the qualifications requisite for such an office?

1. Obviously no mere creature can fulfil that function. There must be acquaintance with secrecies of character as well as open actions. Hypocrisy must not pass undetected, nor unobtrusive merit fail of recompense. Angels cannot be judges of human character, nor possess themselves of all the necessary evidence. Omniscience alone will suffice.

2. But if we cannot approach an angelic judge with confidence, how approach omniscient Deity? A created judge is immeasurably nearer than the Creator, though of a different nature.

3. You ask, therefore, for one who shall have a thorough fellow feeling with those brought to his bar, i.e., a man. But how can you hope to have a man who, qualified by sympathy, should yet possess the qualification of omniscience?

4. This combination, however, does exist. A man sits on that "great white throne," "bone of our bone," but God to whom all things are naked and open.

II. HE JUDGES NOW, for all judgment is committed to Him.

1. To this we are indebted for that tenderness which characterizes God's present judgments. Afflictions are not allowed to come together; "the rough wind" is restrained till "the east wind" has passed away. Chastisement is very different conceived as inflicted by God and inflicted by the Mediator.

2. If this be so how heavy will be the final judgment! There will be no pleading that our case was not thoroughly understood. All along we have been drawn by the cords of a man; then the impenitent will be judged by the Man who died for them and tried by every possible means to turn them from enemies into friends. His presence itself will condemn, and they will call to the rocks, etc., to hide them from not the thunderbolts of avenging Deity, but from the face of Him who became man for their salvation. Anything might be better borne than the glance of this face so eloquent of rejected mercies.

(H. Melvill, B. D.)

Men will have views very different from what they now have.

I. THE MISER will see a life spent in gathering gold with terror.

II. THE AMBITIOUS will wonder that he could barter his soul for office.

III. THE SENSUALIST will dread to review his luxury and lewdness.

IV. THE SOPHIST will argue no more against Divine truth.

V. THE IMPENITENT will be amazed at his madness in clinging to his sins.

VI. THE MOCKER will jest no more about sacred things,

VII. THE PROFANE will howl over the folly that resulted God.

(W. H. Van Doren, D. D.)

I will tell you a dream of one of quality, related to myself by the dreamer himself. Said he, "I dreamed the day of judgment was come, and all men appeared before Christ. Some were white, others spotted. Methought," said he, "I was all white, saving that I had one black spot upon my breast, which I covered with my hand. Upon the separation of these two sorts I got among the white on the right band. Glad was I; but at last a narrow search was made, and one came and plucked away my hand from my breast; then appeared my spot, and I was thrust away among the spotted ones."

(Thomas Larkham.)

I. WHY?

1. Because the perfections of the Father are those of the Son (ver. 26). Omnipotence, Omnipresence, Omniscience, Holiness, Love, etc.

2. Because the works of the Father are those of the Son (ver. 19). Creation, Providence, Redemption, Resurrection.

3. Because the administration of the Father is that of the Son (ver. 22).(1) Now over kingdoms, cities, families, individuals.(2) At the great day.

4. Because it is the special desire of both the Father and the Son.(1) Of the Father, because on the honour of the Son the whole blessedness of the universe is centred.(2) Of the Son, because the Father is only honoured through the Son. God was not honoured in Judaism, witness its lapses into idolatry and its ultimate formalism; nor by Mohammedanism, witness its cruelty and licentiousness; nor in heathenism, where He is not known at all; nor by Deism, as proved by its development into agnosticism and atheism. Only in Christendom is God honoured, because Christ is honoured.

II. How?

1. By admiring the perfections of the Divine Son. "The chiefest among ten thousand," etc.

2. By acknowledging the services of the Divine Son. We are His because He made, preserved, and redeemed us; therefore we should glorify Him as our Master, Friend, Saviour.

3. By co-operating with the rule of the Divine Son.

(1)By obeying it ourselves.

(2)By securing its recognition in others.

4. By making the Supreme desire in the universe the master passion and motive of our souls; doing all things with the one aim of securing the honour of the Son and of the Father through Him.

III. Where?

1. At home.

(1)In secret prayer. This will test the purity and constancy of our motive.

(2)In our families, bringing them up to honour Christ by reverencing His name, word, and ordinances.

2. In the sanctuary.

(1)By attentively listening to the Word.

(2)By regular attendance at His table.

(3)By heartiness in His worship.

3. In the world eschewing all business, amusements, etc., likely to bring dishonour on Him.

(J. W. Burn.)

Amphilochus, Bishop of Iconium, entered the palace of Theodosius, and bowed to the Emperor, but not to Arcadius his son. The Emperor reminding him of his neglect, the good man still refused, and on his showing great displeasure, Amphilochus replied, "O king, how much more will Jehovah abhor those rejecting His Son!"

(W. H. Van Doren, D. D.)

Across a chasm of eighteen hundred years Jesus Christ makes a demand which is beyond all others difficult to satisfy. He asks that for which a philosopher may often seek in vain at the hands of his friends, or a father of his children, or a bride of her spouse, or a man of his brother. He asks for the human heart; He will have it entirely to Himself; He demands it unconditionally; and forthwith His demand is granted.

(Napoleon I.)

"And they worshipped Him, and returned to Jerusalem with great joy." Did they sin in worshipping the Lord Jesus Christ? After their long career of intimacy, did love to such a being, who had exhausted the symbolism of life to express His life-giving relations to them; with every conceivable incitement, reverence, and worship; with love, wonder, joy, and gratitude kindling their imaginations towards Him; without a solitary word of caution lest they should be snared by their en- thusiasm, and bestow upon Him the worship that belonged only to God — did they sin in worshipping Him? If they did, was not Christ Himself the tempter? If they did not, may not every living soul worship Him?

(H. W. Beecher.)

Jesus, JohnBethesda, Jerusalem, Sheep GateAramaic, Arcades, Bath, Bethesda, Beth-zatha, Beth-za'tha, Colonnades, Covered, Doorways, Gate, Hebrew, Jerusalem, Market, Named, Pool, Porches, Porticoes, Public, Sheep, Sheepgate, Sheep-'gate, Sheep-market, Surrounded, Tongue1. Jesus on the Sabbath day cures him who was diseased thirty-eight years.
10. The Jews therefore object, and persecute him for it.
17. He answers for himself, and reproves them, showing by the testimony of his Father,
31. of John,
36. of his works,
39. and of the Scriptures, who he is.

John 5:2

     5323   gate
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John 5:1-9

     5278   cripples

John 5:1-14

     5285   cures

John 5:1-16

     5381   law, letter and spirit

John 5:1-18

     7505   Jews, the

Conversion
TEXT: "And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven."--Matt. 18:3. Jesus Christ was the world's greatest teacher and preacher. Multitudes followed him because he taught them, not as the scribes, but as one having authority. He came to them with the deepest truth of God, but couched in such familiar expressions, and told in such a fascinating way, that all men heard him and went their way rejoicing that so …
J. Wilbur Chapman—And Judas Iscariot

May 12 Morning
Beloved, let us love one another: for love is of God; and everyone that loveth is born of God, and knoweth God.--I JOHN 4:7. The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.--Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God.--He that believeth on the Son of God hath the witness in himself. In this …
Anonymous—Daily Light on the Daily Path

July 2 Evening
[Jesus] prayed the third time, saying the same words.--MATT. 26:44. Who in the days of his flesh . . . offered up prayers and supplications with strong crying and tears unto him that was able to save him from death. Then shall we know, if we follow on to know the Lord.--Continuing instant in prayer.--Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication.--By prayer and supplication with thanksgiving let your requests be made known …
Anonymous—Daily Light on the Daily Path

September 29 Evening
What things soever the Father doeth, these also doeth the Son likewise.--JOHN 5:19. The Lord giveth wisdom: out of his mouth cometh knowledge and understanding.--I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Wait on the Lord: be of good courage, and he shall strengthen thine heart.--My grace is sufficient for thee: for my strength is made perfect in weakness. Them that are sanctified by God the Father.--He that sanctifieth and they who are …
Anonymous—Daily Light on the Daily Path

June 22 Morning
Ye are dead, and your life is hid with Christ in God.--COL. 3:3. How shall we, that are dead to sin, live any longer therein?--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.--He died for all, that they which live should not live unto themselves, but unto him which died for them and rose again.--If any man be in Christ, he is a new creature; old …
Anonymous—Daily Light on the Daily Path

February 27 Morning
Reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.--ROM. 6:11. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.--I through the law am dead to the law, that I might live unto God. 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, …
Anonymous—Daily Light on the Daily Path

July 25 Morning
We know that we have passed from death unto life.--I JOHN 3:14. He that heareth my word and believeth on him that sent me hath everlasting life, and shall not come into condemnation; but is passed from death unto life.--He that hath the Son hath life, and he that hath not the Son of God hath not life. He which stablisheth us with you in Christ and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.--Hereby we know that we are of the truth and shall …
Anonymous—Daily Light on the Daily Path

May 18 Morning
As the Father hath life in himself; so hath he given to the Son to have life in himself.--JOHN 5:26. Our Saviour Jesus Christ, . . . hath abolished death, and hath brought life and immortality to light through the gospel.--I am the resurrection, and the life.--Because I live, ye shall live also.--We are made partakers of Christ.--Partakers of the Holy Ghost.--Partakers of the divine nature.--The first man Adam was made a living soul; the last Adam was made a quickening spirit.--Behold, I shew you …
Anonymous—Daily Light on the Daily Path

February 25 Morning
Resist the devil, and he will flee from you.--JAS. 4:7. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.--Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him. Be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.--And …
Anonymous—Daily Light on the Daily Path

February 24 Morning
Thus saith the Lord God, I will yet for this be enquired of.--EZEK. 36:37. Ye have not, because ye ask not. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.--This is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions …
Anonymous—Daily Light on the Daily Path

July 8 Evening
Shall the throne of iniquity have fellowship with thee?--PSA. 94:20. Truly our fellowship is with the Father, and with his Son Jesus Christ.--Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. The prince of this world cometh, and hath nothing in me.--An high priest . . . holy, harmless, undefiled. …
Anonymous—Daily Light on the Daily Path

December 23 Evening
God hath given to us eternal life, and this life is in his Son.--I JOHN 5:11. As the Father hath life in himself; so hath he given to the Son to have life in himself. As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.--I am the good shepherd: the good shepherd giveth his life for the sheep. I lay …
Anonymous—Daily Light on the Daily Path

Sunday after Easter
Text: First John 5, 4-12. 4 For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith. 5 And who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 6 This is he that came by water and blood, even Jesus Christ; not with the water only, but with the water and with the blood. 7 And it is the Spirit that beareth witness, because the Spirit is the truth. 8 For there are three who bear witness, the Spirit, …
Martin Luther—Epistle Sermons, Vol. II

The Third Miracle in John's Gospel
'Jesus saith unto him, Rise, take up thy bed, and walk.'--JOHN v.8 This third of the miracles recorded in John's Gospel finds a place there, as it would appear, for two reasons: first, because it marks the beginning of the angry unbelief on the part of the Jewish rulers, the development of which it is one part of the purpose of this Gospel to trace; second, because it is the occasion for that great utterance of our Lord about His Sonship and His divine working as the Father also works, which occupies …
Alexander Maclaren—Expositions of Holy Scripture

The Life-Giver and Judge
'But Jesus answered them, My Father worketh hitherto, and I work. 18. Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God. 19. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise. 20. For the Father loveth the Son, and sheweth Him all things …
Alexander Maclaren—Expositions of Holy Scripture

July the Twenty-Seventh the Work of Faith
1 JOHN v. 1-13. And so by belief I find life. I do not obtain the vitalizing air through controversy, or clamour, or idle lamentation, but by opening the window! Faith opens the door and window of the soul to the Son of God. It can be done without tears, it can be done without sensationalism. "If any man will open the door, I will come in." "And he that hath the Son hath the life." And by belief I gain my victories. "Who is he that overcometh ... but he that believeth?" It is not by flashing …
John Henry Jowett—My Daily Meditation for the Circling Year

September the Twenty-Ninth the Fountain
1 JOHN v. 9-21. My Lord is "the fountain of life." "This life is in His Son." The springs are nowhere else--not in elaborate theologies, or in ethical ideals, or in literary masterpieces, or in music or art. "In Him was life." It is so easy to forget the medicinal spring amid the distractions of the fashionable spa. There are some healing waters at Scarborough, but they have been almost "crowded out" by bands and entertainments. It is possible that the secondary ministries of the Church may crowd …
John Henry Jowett—My Daily Meditation for the Circling Year

Attendance on Holy Communion.
"Ye will not come to Me, that ye might have life."--John v. 40. St. John tells us in to-day's Epistle[1] that "God hath given unto us eternal life, and this life is in His Son. He that hath the Son hath life, and he that hath not the Son hath not life." Yet in the text the Son Himself, our Saviour, sorrowfully and solemnly expostulates with His own brethren, "Ye will not come to Me, that ye might have life." "He came unto His own, and His own received Him not." We know from history, as a matter …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Victory Over the World through Faith
"For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith."-1 John 5:4. THE discussion of this text naturally leads us to make four inquiries I. What is it to overcome the world? II. Who are they that overcome? III. Why do they overcome the world? IV. How do they do it? These are the natural questions which a serious mind would ask upon reading this text. I. What is it to overcome the world? 1. It is to get above the spirit of covetousness …
Charles G. Finney—Sermons on Gospel Themes

On the Words of the Gospel, John v. 19, "The Son Can do Nothing of Himself, but what He Seeth the Father Doing. "
1. The mysteries and secrets of the kingdom of God first seek for believing men, that they may make them understanding. For faith is understanding's step; and understanding faith's attainment. [3739] This the Prophet expressly says to all who prematurely and in undue order look for understanding, and neglect faith. For he says, "Unless ye believe, ye shall not understand." [3740] Faith itself then also hath a certain light of its own in the Scriptures, in Prophecy, in the Gospel, in the Lessons of …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, John v. 2, "Now There is in Jerusalem by the Sheep Gate a Pool," Etc.
1. The lesson of the Gospel has just sounded in our ears, and made us intent to know what is the meaning of what has been read. This, I suppose, is looked for from me, this I promise, by the Lord's assistance, to explain as well as I can. For without doubt it is not without a meaning, that those miracles were done, and something they figured out to us bearing on eternal saving [3677] health. For the health of the body which was restored to this man, of how long duration was it? "For what is your …
Saint Augustine—sermons on selected lessons of the new testament

Again in John v. 2, Etc. , on the Five Porches, Where Lay a Great Multitude of Impotent Folk, and of the Pool of Siloa.
1. Subjects strange neither to your ears nor hearts are now repeated: yet do they revive the affections of the hearer, and by repetition in some sort renew us: nor is it wearisome to hear what is well known already, for the words of the Lord are always sweet. The exposition of the sacred Scriptures is as the sacred Scriptures themselves: though they be well known, yet are they read to impress the remembrance of them. And so the exposition of them, though it be well known, is nevertheless to be repeated, …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, John v. 25,"Verily, Verily, I Say unto You, the Hour Cometh, and Now Is, when the Dead Shall Hear The
1. Our hope, Brethren, is not of this present time, nor of this world, nor in that happiness whereby men are blinded that forget God. This ought we above all things to know, and in a Christian heart hold fast, that we were not made Christians for the good things of the present time, but for something else which God at once promiseth, and man doth not yet comprehend. For of this good it is said, "That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, John v. 31,"If I Bear Witness of Myself," Etc. ; and on the Words of the Apostle, Galatians v. 16, "Walk
1. We have heard the words of the holy Gospel; and this that the Lord Jesus saith, "If I bear witness of Myself, My witness is not true," [3814] may perplex some. How then is not the witness of the Truth true? Is it not Himself who hath said, "I am the Way, and the Truth, and the Life"? [3815] Whom then are we to believe, if we must not believe the Truth? For of a surety he is minded to believe nothing but falsehood, who does not choose to believe the truth. So then this was spoken on their principles, …
Saint Augustine—sermons on selected lessons of the new testament

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