Category: Devotions

This passage concludes our Lord Jesus Christ’s wondrous defence of His own divine mission. It is a conclusion worthy of the defence, full of heart-searching appeals to the consciences of His enemies, and rich in deep truths. A mighty sermon is followed by a mighty application.

Let us mark, in this passage, the reason why many souls are lost. The Lord Jesus says to the unbelieving Jews, “Ye will not come to Me, that ye might have life.”

These words are a golden sentence, which ought to be engraven in our memories, and treasured up in our minds. It is want of will to come to Christ for salvation that will be found, at last, to have shut the many out of heaven. It is not men’s sins: all manner of sin may be forgiven. It is not any decree of God: we are not told in the Bible of any whom God has only created to be destroyed. It is not any limit in Christ’s work of redemption: He has paid a price sufficient for all mankind. It is something far more than this: It is man’s own innate unwillingness to come to Christ, repent, and believe. Either from pride, or laziness, or love of sin, or love of the world, the many have no mind, or wish, or heart, or desire to seek life in Christ. “God has given to us eternal life, and this life is in his Son.” (1 John 5:11) But men stand still, and will not stir hand or foot to get life. And this is the whole reason why many of the lost are not saved.

In these verses we see the proof of our Lord Jesus Christ being the promised Messiah, set forth before the Jews in one view. Four different witnesses are brought forward. Four kinds of evidence are offered. His Father in heaven,–His …

John 5:30-39 Read more »

The passage before us is singularly rich in weighty truths. To the minds of Jews, who were familiar with the writings of Moses and Daniel, it would come home with peculiar power. In the words of our Lord they would not fail to see fresh assertions of His claim to be received as the promised Messiah.

We see in these verses that the salvation of our souls depends on hearing Christ. It is the man, we are told, who “hears Christ’s word,” and believes that God the Father sent Him to save sinners, “who has everlasting life.” Such “hearing” of course is something more than mere listening. It is hearing as a humble learner,–hearing as an obedient disciple,–hearing with faith and love,–hearing with a heart ready to do Christ’s will: this is the hearing that saves. It is the very hearing of which God spoke in the famous prediction of a “prophet like unto Moses:”–“Unto him shall ye hearken.”–“Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” (Deut. 18:15-19)

These verses begin one of the most deep and solemn passages in the four Gospels. They show us the Lord Jesus asserting His own Divine nature, His unity with God the Father, and the high dignity of His office. Nowhere does our Lord dwell so fully on these subjects as in the chapter before us. And nowhere, we must confess, do we find out so thoroughly the weakness of man’s understanding! There is much, we must all feel, that is far beyond our comprehension in our Lord’s account of Himself. Such knowledge, in short, is too wonderful for us. “It is high: we cannot attain unto it.” (Psalm 139:6) How often men say that they want clear explanations of such doctrines as the Trinity. Yet here we have our Lord handling the subject of His own Person, and, behold, we cannot follow Him! We seem only to touch His meaning with the tip of our fingers.

We learn, for one thing, from the verses before us, that there are some works which it is lawful to do on the Sabbath day.

We have in this passage one of the few miracles of Christ which John records. Like every other miracle in this Gospel, it is described with great minuteness and particularity. And like more than one other miracle it leads on to a discourse full of singularly deep instruction.

We are taught, for one thing, in this passage, what misery sin has brought into the world. We read of a man who had been ill for no less than thirty-eight years! For thirty-eight weary summers and winters he had endured pain and infirmity. He had seen others healed at the waters of Bethesda, and going to their homes rejoicing. But for him there had been no healing. Friendless, helpless, and hopeless, he lay near the wonder-working waters, but derived no benefit from them. Year after year passed away, and left him still uncured. No relief or change for the better seemed likely to come, except from the grave.

Four great lessons stand out boldly on the face of this passage. Let us fix them in our memories, and use them continually as we journey through life.

We learn, firstly, that the rich have afflictions as well as the poor. We read of a nobleman in deep anxiety because his son was sick. We need not doubt that every means of restoration was used that money could procure. But money is not almighty. The sickness increased, and the nobleman’s son lay at the point of death.

We have, for one thing, in these verses, an instructive pattern of zeal for the good of others. We read, that our Lord Jesus Christ declares, “My meat is to do the will of Him that sent me, and to finish His work.” To do good was not merely duty and pleasure to Him. He counted it as His food, meat and drink. Job, one of the holiest Old Testament saints, could say, that he esteemed God’s word “more than his necessary food.” (Job 23:12) The Great Head of the New Testament Church went even further: He could say the same of God’s work.

Do we do any work for God? Do we try, however feebly, to set forward His cause on earth,–to check that which is evil, to promote that which is good? If we do, let us never be ashamed of doing it with all our heart, and soul, and mind, and strength. Whatever our hand finds to do for the souls of others, let us do it with our might. (Eccles. 9:10) The world may mock and sneer, and call us enthusiasts. The world can admire zeal in any service but that of God, and can praise enthusiasm on any subject but that of religion. Let us work on unmoved. Whatever men may say and think, we are walking in the steps of our Lord Jesus Christ.

These verses continue the well-known story of the Samaritan woman’s conversion. Short as the passage may appear, it contains points of deep interest and importance. The mere worldling, who cares, nothing about experimental religion, may see nothing particular in these verses. To all who desire to know something of the experience of a converted person, they will be found full of food for thought.

We see, firstly, in this passage, how marvellous in the eyes of man are Christ’s dealings with souls. We are told that the disciples “marvelled that He talked with the woman.” That their Master should take the trouble to talk to a woman at all, and to a Samaritan woman, and to a strange woman at a well, when He was wearied with His journey,–all this was wonderful to the eleven disciples. It was a sort of thing which they did not expect. It was contrary to their idea of what a religious teacher should do. It startled them and filled them with surprise.

The history of the Samaritan woman, contained in these verses, is one of the most interesting and instructive passages in John’s Gospel. John has shown us, in the case of Nicodemus, how our Lord dealt with a self-righteous formalist. He now shows us how our Lord dealt with an ignorant, carnal-minded woman, whose moral character was more than ordinarily bad. There are lessons in the passage for ministers and teachers, which they would do well to ponder.

We should mark, firstly, the mingled tact and humility of Christ in dealing with a careless sinner.

Our Lord was sitting by Jacob’s well when a woman of Samaria came thither to draw water. At once He says to her, “Give me to drink.” He does not wait for her to speak to Him. He does not begin by reproving her sins, though He doubtless knew them. He opens communication by asking a favour. He approaches the woman’s mind by the subject of “water,” which was naturally uppermost in her thoughts. Simple as this request may seem, it opened a door to spiritual conversation. It threw a bridge across the gulf which lay between her and Him. It led to the conversion of her soul.

There are two sayings in these verses which deserve particular notice. They throw light on two subjects in religion, on which clear and well-defined opinions are of great importance.

We should observe, for one thing, what is said about baptism. We read that “Jesus Himself baptized not, but His disciples.”

The expression here used is a very remarkable one. In reading it we seem irresistibly led to one instructive conclusion. That conclusion is, that baptism is not the principal part of Christianity, and that to baptize is not the principal work for which Christian ministers are ordained. Frequently we read of our Lord preaching and praying. Once we read of His administering the Lord’s Supper. But we have not a single instance recorded of His ever baptizing any one. And here we are distinctly told, that it was a subordinate work, which He left to others. Jesus “Himself baptized not, but His disciples.”