John 5:14 Afterward Jesus finds him in the temple, and said to him, Behold, you are made whole: sin no more, lest a worse thing come to you. Notice - I. THAT IT WAS THE GREAT AIM OF JESUS TO ALLEVIATE THE SUFFERINGS OF THE HUMAN FAMILY, AND MAKE THEM WHOLE. We see: 1. That the human family are subject to great sufferings. This is too patent to require proof. It is the universal experience of all. These are various and great. (1) Physical sufferings - those arising from the infirmities, diseases, and ultimate mortality of physical life. (2) Mental sufferings - those arising from personal and social afflictions, bereavements, disappointments, slander, failures of every description, and the mysterious problems of being. (3) Moral sufferings - arising from a sense of guilt; the unreconciliation of the soul with God, and its consequent unsettled and painful spiritual state. 2. It was the great object of Christ to alleviate and remove these. To this he devoted his life and energy. He did this by sympathizing and guiding words, by merciful deeds, and by his vicarious death. In all his life and death, "surely he bore our griefs, and carried our sorrows." II. TO ATTAIN THIS AIM IT IS ABSOLUTELY NECESSARY THAT SIN SHOULD BE DONE AWAY WITH. "Sin no more." 1. Sin is the direct or indirect cause of all sufferings. All the sufferings of the human family, whether physical, mental, or moral, are traceable to sin. "The wages of sin is death" in all the departments of human being. The sufferings of this poor cripple were the direct consequence of his sin. Physical and spiritual nature invariably punishes the violation of its laws with suffering. 2. The cause must be removed in order to remove the effects. You must dry the fountain before you can dry the stream. As long as there is a fountain there must be a stream. As long as there is sin there must be suffering. Effects must follow causes. 3. The removal of the cause must be followed with the removal of the effect. Dry the fountain, there will be no stream. "Sin no more," there will be no suffering. We have a practical illustration of this in this world. In the degree sin is lessened suffering is lessened, and even with regard to the extent of suffering for which we are not directly responsible the pain is not unnatural. We have a revealed illustration of this from the other world. In heaven there is no sin, and there is no suffering. In hell there is unmixed sin, and there is unmixed suffering. Suffering must end with sin, not before; but then it will. III. TO DO AWAY WITH SIN REQUIRES DIVINE AND HUMAN COOPERATION. "Sin no more." This is the Divine voice appealing to man for his consent and cooperation against sin. 1. This appeal presupposes two things at least. (1) That to resist sin effectually is a possibility. In connection with what Christ has done and is doing, and what man can do, this is possible. We are not asked to perform impossibilities. A similar help which accompanied the effort to rise and walk, wilt accompany the effort to resist sin. (2) That to resist sin is a most binding duty. It is each man's duty to God, to himself, and to others. 2. This Divine appeal is made to man's moral nature. (1) To his individual consciousness. "Sin no more." Men are to be restored, not in the abstract, but in the concrete. Not as multitudes, but as individuals. Each man is directly appealed to. (2) To his individual sinful consciousness. "Sin no more." Thou hast sinned, thou art a sinner. The Divine voice appeals to man as a sinner; thus his sin is brought home to him. This is an essential step to its removal, and unless an assenting echo comes from within, the Divine power has nothing to work upon. (3) To the powers in man which can distinguish and resist sin. His conscience and will. The one can distinguish between good and evil, and the other can say yes or no to its dictates, as well as to the dictates of Heaven. Conscience is ever on the side of good, and against evil and such. The will is not; hence to educate the conscience, and stir up and gain the human will to the right side, is the chief aim of Christ and his gospel. 3. This Divine appeal is made through the most powerful motives. (1) Those arising from considerations of sin itself. (a) Experience of its evil consequences in the past. "Lest a worse thing come unto thee" - implying that its consequences in the past were bad. The sin of this man had cost him thirty-eight years of untold suffering and misery; only a taint shadow of its spiritual consequences. Every hell is against sin, and sin really is against itself. Man should learn from his failures, and grow wiser by experience. (b) Its certain worse consequences in the future. "Lest a worse thing," etc. (α) However bad has been the experience of sin, its worst has not been yet felt; there is something worse in store. (β) A repetition of sin tends to its final issue. Every repetition fixes it deeper in the character, and makes it more difficult of cure. It is in the very nature of sin to go from bad to worse, and the next step in it may lead to the worst of all - to utter inability to resist, and the consequent impossibility of relief. This should be a strong motive against sin, and a mighty influence to incline the will against it. (2) Those motives arising from considerations of the Divine goodness. "Behold, thou art made whole." (a) Deliverance from the painful consequences of sin is not a sufficient guarantee against falling into it again. The danger may be greater. It will be a point at which the man will be specially attacked; and if it becomes strong, it must become so by special watchfulness and prayer. (b) Deliverance from the painful consequences of sin should be a strong motive not to commit it again. "Behold, thou," etc. This should awake (α) a sense of special duty - not to sin. (β) A sense of special obligations to the Deliverer. (γ) A sense of special gratitude to him for the deliverance. And this can never be manifested while sin is wilfully committed, for it is as detestable to God as it is ruinous to man. (c) All the special and general goodness of God in providence and grace is in order to keep us from sin. With Divine eloquence it tells each man, "Sin no more." This is the case especially with regard to our personal deliverances. And if these will not keep us from sin, what will? LESSONS. 1. Christ cured bodies in order to cure souls. His physical cures were introductory to the spiritual. He performed the miracle of Bethesda in order to teach the lesson of the temple: "Sin no more." 2. No cure is complete unless the soul is cured of the disease of sin. Jesus sought the man in order to finish his work. At Bethesda it was incomplete. How many are satisfied with the introduction! But Divine goodness is wasted unless it is carried out to its natural issues, the restoration of the soul. 3. To keep away from sin is better than to be delivered from it. Prevention is easier and safer than cure. Prevention is ever possible, cure is not. It is possible to be in the palsy of sin where there is no Divine Physician. 4. Jesus helps man in order that man should help himself. He helped this man and did for him what he himself could not do. He made him whole. He was then in a position and under an obligation to do something for himself. "Sin no more." 5. In order to keep away from sin, we should ever remember its terrible consequences and our gracious deliverances. We should be reminded of these, for we are very forgetful. There was a danger that this man should forget this between Bethesda and the temple; therefore the first thing Christ did was to remind him, "Thou hast been made," etc. - B.T. Parallel Verses KJV: Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. |
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