they have obtained deliverance. They, however, to whom troubles are sanctified will remember the vows that are upon them. They will repair as soon as possible, not to houses of dissipation or amusement, but to "the temple" of God; and, while others are only hardened by their mercies, these will be favoured with fresh manifestations of God's love. The man whom our Lord addressed in the text, experienced this. When he was returning thanks for the cure he had received in his body, Jesus instructed him for the good of his soul. We shall consider, I. The mercy vouchsafed to him. Bethesda was a pool that possessed very singular qualities The [The name Bethesda signifies a house of mercy. pool so called had the property of healing all manner of disorders its healing operations, however, were confined to certain seasons; they depended also on the agency of a superior power, and were limited to the first person that went into it after its waters were agitated by an angel. Multitudes of diseased persons constantly attended there; and five porches were built for their accommodation. When that healing power was first given to it cannot be ascertained; probably God had but a few years before endued it with those qualities, in order to prepare the people for their Messiah, and to typify his works.] In the porches around this pool an impotent man had long waited in vain [He had laboured under an infirmity thirty-eight years, and had long attended there in hopes of a cure; but he had no friend to help him with sufficient speed; nor had the people charity enough to let him take his turn. Every one consulted his own good in preference to his; and thus his efforts were daily frustrated, and his hopes continually deferred.] But Jesus seeing him, wrought a miracle in his favour [Jesus needed no solicitations to excite his pity. Though unasked, he tendered the man effectual relief. Little indeed did the man understand the import of our Lord's question"; a To ascribe them to the blood of the sacrifices stirred up in the water by a messenger from the temple, only shews to what wretched shifts infidelity is often driven by its desire to explain away the miracles of Christ. but Jesus uttered the irresistible command, and instantly was health restored to this diseased man; yea, he, who but the moment before could not get into the pool for want of help, now easily took up his bed and walked: nor was he intimidated by those who accused him of violating the Sabbath. He rightly judged that the person who had power to heal him thus miraculously, had also authority to direct his conduct.] For a short season the man knew not the name of his benefactor, but soon after enjoyed an interview with him in the temple. On this occasion the Evangelist relates, II. The admonition given him— It was sin which had brought this infirmity upon him [God often punishes transgressors even in this life. This was extremely common under the Jewish economy; nor are there wanting instances under the Christian dispensation. If we could dive into the secrets of the Most High, it is probable we should trace many of our troubles to sin as their proper source.] Nevertheless this did not preclude the exercise of mercy towards him [Jesus was full of compassion even to the most unworthy. He often selected such to be the chief objects of his mercy. Indeed, the displaying of his sovereignty, and grace, is a principal end of all his dispensations'.] But he solemnly cautioned him against sin in future [Though Jesus pities sinners, he abhors their sin; nor will he accept the persons of those who live in it. He reminded the man of the deliverance he had experienced, and guarded him against the cause of his past calamities. This admonition too he enforced with a most weighty argument. The years of misery that the cripple had endured were nothing in comparison of hell-torments: these will hereafter be the recompence of sin; nor will any feel them so bitterly as backsliders and apostates.] To make a right improvement of these events; we must yet further consider, III. The instruction to be derived from both. c Ps. cvii. 17, 18. Eph. ii. 7. d 1 Cor. xi. 30. e 1 Tim. i. 13-16. 1. To us divine ordinances are what the pool of Bethesda was to the Jews [Here, my brethren, is healing for every disorder of the soulBut the waters have no healing virtue in themselves: "If Paul plant, or Apollos water, it is God alone that can give the increase". --But Jesus is present here, as he has said, "Wherever two or three are met together, there am I in the midst of them." And his address to every individual amongst us is," Wilt thou be made whole?" Nor should any one have reason to complain that others run away with the blessing, provided that he himself were really desirous to obtain it. It is not the most active, but the most humble, that shall succeed here. O that we were all as sensible of our wants, and as anxious to obtain relief, as were the people that frequented that pool! Verily, not one should depart without obtaining the desired benefit. Dear brethren, you are too apt to be satisfied with attending upon ordinances, and to think that the mere attendance is sufficient, though you reap no solid benefit from them. But it is not in this way that you can hope to receive any blessing from the Lord. You must be sensible of your urgent and pressing wants: you must come to God's house, expecting to receive benefit to your souls: you must implore of him to give effect to his word, and so to accompany it with his blessing that it may prove "the power of God to your salvation." Then shall you find "the word quick and powerful" as in the days of old; and "being renewed in the spirit of your minds," become happy monuments of God's power and grace to all around you.] 2. If we have derived benefit from them, we must manifest it by a holy and consistent walk 66 [Every man that has received the grace of God in truth, will revolt at the idea of continuing in sin, as the Apostle did; "Shall I continue in sin that grace may abound? God forbid. How shall I who am dead to sin, live any longer therein "?" Nor must we be unwilling to listen to the motive suggested by our Lord to this favoured man; Sin no more, lest a worse thing come unto thee." It is quite a mistake to imagine that a fear of God's judgments is legal. It is often inculcated both in the Old Testament and the New. And, if Paul himself cherished this principle in his bosom as an incentive to watchfulness, who are we, that we should conceive it to be unworthy of a place in our hearts? Doubtless "the love of Christ is to h Rom. vi. 1, 2. i Job xxxvi. 13. Heb. x. 38. 2 Pet. ii. 20, 21. Rev. ii. 4, 5. k 1 Cor. ix. 27. influence" us in the first place: but still we are never to forget our liability to fall; since it is expressly said, "Be not highminded, but fear;" and, "Let him that thinketh he standeth, take heed lest he fall." In a word, "the grace of God that bringeth salvation to us, teaches us to deny sin of every kind, and to live righteously, soberly, and godly in this present world:" and therefore, if, like this impotent man, we have received healing of the Lord, let us glorify him by a life of open, resolute, and unreserved obedience. And if the world raise a clamour against us, let it suffice us to reply, We are following the commands of our heavenly Benefactor."] MDCXXV. CHRIST'S EQUALITY WITH THE FATHER. John v. 17, 18. Jesus answered them, My Father worketh hitherto, and I work. 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. THE whole Christian world is much indebted to the zeal of the blind, and bigoted, and persecuting Jews in our Lord's day; since they elicited many important truths which might not otherwise have been brought to light. For instance, when they accused our blessed Lord of violating the Sabbath-day, they led him to mention with approbation David's eating of the shew-bread in a case of extreme necessity (an act which we could not otherwise have ventured to justify); and to expound as a general vindication of such conduct, that declaration of the prophet, "I will have mercy, and not sacrifice"." Here a similar accusation leads him to vindicate his own conduct on still higher principles; namely, his own equality with God the Father, and his right to dispense with laws instituted only for the benefit of man. True, this brought upon him still severer censure from his opponents, who judged him worthy of death for so arrogant and impious a claim. But they should have seen, from the miracle which he wrought, a Matt. xii. 2—7. that he was fully authorized to do what he had done, and that he was no other person than he professed himself to be. To open this subject to you, I will shew, I. How far the Jews were right in their interpretation of our Lord's words The expression which our Lord had used was, doubtless, exceeding strong [He called God his Father, evidently in a more emphatic and appropriate sense than any mere man could presume to do. The Jews at large regarded "God as their Father":" but no one had ever dared to arrogate to himself so near and peculiar a relation to God as our Lord did on this occasion. The very argument he used shewed in what sense he intended his words to be taken: "My Father worketh hitherto, and I work." My Father continues all his works of providence on the Sabbathdays, as well as on any other day: and I, by reason of my relation to him, possess the same right, and am free therefore from all imputation of blame in exercising it. This, I say, is the force of our Saviour's words; and if they be not so understood, they afford no vindication of himself whatever: and] The Jews were right in their interpretation of them [They marked the emphatic manner in which Jesus had claimed that high and peculiar relation to the Father: they marked also the force of the argument founded on that relation: and they justly said, that he did arrogate to himself equality with God. But they were wrong, exceeding wrong, in so hastily judging him a blasphemer. They, if they could not believe his words, had a vast abundance of works from which to judge, and which bore ample testimony to the truth of his assertions. In their hasty judgment, then, they were wrong; but in their interpretation of his words they were right for our blessed Lord, instead of correcting their views as erroneous, confirmed them all as just and true. He proceeded to declare, that neither his Father nor himself acted apart from the other: that, on the contrary, there was a perfect unity of mind, and will, and purpose, and operation between them; nothing being done by the Father, but it was done by the Son likewise; that all men might honour the Son even as they honoured the Father; and b Compare Matt. xii. 8. with the text. John viii. 41. 4 "Idiov Пarépa, his own, in the most appropriate sense. John x. 37, 38. |