The world's great want is to believe in God. Men believe in power, in wealth, in pleasure, in prosperity, in science; that is to say, they believe that such things are desirable and attainable, and worth trying and toiling and suffering for. These are prized, and therefore sought. They are more or less good. Yet they cannot satisfy, they cannot bless, man; for he has a spiritual and imperishable nature, for which all earthly things are not enough, which they cannot meet and satisfy. Yet multitudes of men have found nothing better. Some believe that the good things of this world are man's highest good, and strive to bring down their souls to this level. Others know that this cannot be, and are most unhappy, because they are strangers to aught that is higher and better; because they are not convinced of their own spirituality and immortality; because they do not feel assured that there is in the universe a Being greater, holier, and more blessed than they are. It is the childish fashion of the day to doubt all save what is often a most doubtful kind of knowledge - the knowledge which we have by sense. What men chiefly need is to believe in a Being who is both in and above all things seen and temporal; who administers and governs all; who is ever revealing himself in all things, and to all his intelligent creation; who has purposes, and purposes of wisdom and of love, towards all his children in every place. In a word, what they need is to believe in God. This is faith, and faith is the essence of religion. Faith in a living Person, conscious and moral; not in an impersonal intelligence (whatever that may be) inferior to ourselves; but in a Father in heaven, in whom is every moral excellence which we admire in our fellow-men, only in measure exceeding our imagination and indeed altogether beyond measure. If men live, as millions do, without this faith, they live below the possibilities of their nature and calling. It is this faith that gives to the human heart peace, strength, and hope; and to the human life and lot meaning, stability, and grandeur. Without it, man is not truly man; with it, he is a son of God himself. Yet this faith is not easy to any of us; to multitudes it is, in their state, barely possible, perhaps not possible at all. God knows this, and pities our infirmity. Hence his interposition on our behalf, his revelation of himself to our ignorant, necessitous, and helpless souls. His mercy, his compassion, his Fatherly counsel, have provided for this emergency. The supreme manifestation of himself is not in lifeless matter or in living forms, is not even in the universal reason and conscience of mankind. He has come unto us, and spoken in our hearing, and made himself known to our spirits, in the Person of his Son. In him he appeals to us, summoning and inviting us to faith. No longer is he hidden from our sight, no longer distant from our heart.

I. CHRIST'S PRESENCE AMONG MEN IS THE PRESENCE OF GOD. This, indeed, is the meaning of the incarnation of our Lord. God's works we see on every side, proofs of "his eternal power and Godhead" - witnesses without which he has never left himself. But God himself no man hath seen at any time. Yet he would have us know him; not only know something about him, but know himself. Hence "the Word became flesh, and dwelt among us, and we beheld his glory, the glory as of the Only Begotten of the Father, full of grace and truth." He is "the Image of the invisible God," "the Brightness of his glory, and the express Image of his Person." Christ was conscious of this relation, and both assumed and declared it. Nowhere in language more definite and simple than here: "He that seeth me sooth him that sent me." What wants were met in this manifestation! One fancies the exiled Hebrew, panting forth his heart's deep want, exclaiming in religious fervor, "My heart and my flesh crieth out for the living God! When shall I come and appear before God?" Some glimpse of his majesty and his grace the devout psalmist might hope to gain in the temple, which was the scene of his presence, his service, and his praise. But what language would that ardent spirit have found to express its wondering gratitude, could the vision of Immanuel have flashed upon it? One fancies the Athenian philosophers, "seeking the Lord, it haply they might feel after him and find him;" the Athenian poet, by a stretch of imagination and in a rapture of natural piety, rising to the conviction, "We are also his offspring." But what satisfaction, what joy, would have come to such hearts, yearning for the unknown God, had the Divine Man come to them, with the declaration of marvelous simplicity and grace, "He that hath seen me hath seen the Father"! But this was a revelation, not only for saints and prophets, for sages and for poets, but for all mankind. When the husbandman hailed the rising sun, and the seaman gazed upon the steadfast pole-star, this question must have arisen - Is this the handiwork of God? When the father looked upon the lifeless form of his beloved child, what thought could soothe and temper the bitterness of his bereavement and his woe, except his confidence in the supreme Father's care and love? And when the old man came to die, what could light up the dark future into which he was hastening, save the uncreated light which comes from the unseen? In their manifold questionings and doubts, sorrows, infirmities, and fears, men have looked above, and we do not say they have not received some tokens of Divine sympathy and love; they have ' cued unto God with their voice," and he has heard and succored them. But how dim has been their vision! How faint their faith! How inarticulate the response which has reached them from afar! They would fain have believed; from many a soul went up the eager and intense inquiry, "Who is he, that I might believe?" Nothing did they so deeply desire as to see him, who is the Author of all being and the Arbiter of all destinies; but as they strained their vision, it was as those peering into the scarcely penetrable twilight, with eyes suffused with tears. Who can by searching find out God, or know the Almighty to perfection? Why this want was at once awakened, and allowed to remain so long unsatisfied, we cannot tell. It is one of those mysteries upon which eternity may shed some light; for time has little to yield. It is enough for us that "in the fullness of the time God sent forth his Son," that this Son of God is the one Object of human belief, the Center attracting the gaze of all eyes, and the love and reverence of all hearts. In human form, through human life and death, with human voice, God, the unknown, makes himself known to us; God, the unseen, makes himself visible to us. For we can believe on Christ, our Friend, our Brother; we can behold him, the human Immanuel. We greet him as he comes to us from heaven; we listen to him as he speaks to us in earthly language. For us the problem is solved, the chasm is bridged, the impossible is achieved; as Jesus says, "He that believeth on me, believeth not on me, but on him that sent me. And he that sooth me sooth him that sent me." Some persons have found it hard to believe that "God was manifest in the flesh." But it seems far harder to believe that God was not in Christ, that Christ was not "God with us." It seems hard to imagine how otherwise we could be brought to realize the unspeakable nearness of our heavenly Father, how otherwise we could look into his face, recognize his voice, love him and delight in him. God is in nature; but can it be said, "He that believeth in physical law, that sooth material glory, believes in and beholds the Father above"? He spake by the prophets; but could Moses assert, or Elijah, "He that sooth me sooth him that sent me"? The incongruity must strike every mind; such language from human lips would send a shock through every Christian heart. There are good men living now; will the best of them stand up before the world, and, claiming to come from God, declare, "He that seeth me sooth him that sent me"? But how naturally do such words come from Jesus of Nazareth! How simple! How free from exaggeration and assumption] And how justly and confidently do many hearts rest in his Divine, his welcome, his precious, his authoritative assurance, "He that hath seen me hath seen the Father"!

II. CHRIST'S WORDS ARE THE WORDS OF GOD. This is indeed the meaning of the ministry of Jesus, as a ministry of teaching. In the context this truth is brought out with special distinctness and power. "I have not," says the great Teacher, "spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak Whatsoever I speak, therefore, even as the Father said unto me, so I speak." It is true that all human language is imperfect, and that, if it is not capable of expressing all the thoughts, and especially all the feelings of men: it is not reasonable to expect that it shall utter in completeness the mind of the infinite God. This objection is brought by some against a revelation in words - against the Bible itself. But it is no valid objection. Because the most high and eternal God cannot make himself fully known to man, inasmuch as no means by which he can communicate can do other than partake of human imperfection, shall he therefore refuse to commune with us at all? His fatherly pity will not consent to this. He "spake to the fathers by the prophets," and "in these last days he has spoken to us by his Son." And what words they are in which our Lord has addressed us! Who can believe them without believing the Father, who sent as Messenger his own honored and beloved Son? He is indeed "the Word," being, in his own faultless Person and sacred ministry, the very speech of the Divine mind, appealing to humanity with the summons, "He that hath ears to hear, let him hear." His words were true. Of himself he could speak as "a Man who telleth you the truth." The unbeliever may come to believe his words, and so to believe in himself; the Christian believes in him, and therefore receives his utterances with an unquestioning faith. On the highest themes, on themes of the deepest and most imperishable interest for man, Christ has spoken; and his words are final, never to be questioned, never to be disproved. His words are words of power. As he himself declared, "The words which I speak unto you, they are spirit, and they are life." His words are immortal. "Heaven and earth," said he, "shall pass away, but my words shall not pass away." His words are more than human; The officers were conscious of the authority of his teaching, when they returned and said, "Never man spake like this Man!"

III. CHRIST'S LOVE IS THE LOVE OF GOD. This is the meaning of the ministry of Jesus as a display of character and disposition, as a constant extension to men of healing, pardon, grace, and help. Our Savior struck the key-note of his ministry in the words he addressed to Nicodemus: "God sent not his Son into the world to condemn the world, but that the world through him might be saved." The worst evils which men suffer they inflict upon themselves; the greatest blessings which they experience are given them by God. How could men be convinced that God is a Savior? The best answer to this question is the fact that they have been so convinced by the mission and the ministry of Christ. As he "went about doing good;" as "he healed all manner of sickness and disease among the people;" as he pronounced to the contrite and believing sinner the gracious words, "Be of good cheer; thy sins be forgiven thee!" - men felt, as they had never felt before, that God was visiting and redeeming his people. Human sorrow awakened the response of Divine sympathy, and human sin the response of Divine clemency and forgiveness. It was not the timely but casual interposition of a human friend; it was the one typical eternal intervention of a God. The ministry of our Redeemer in Judaea and in Galilee was the outward and visible sign of the unchanging pity of our Father's heart. It was "the acceptable year of the Lord," but it was a year that has no end. In Christ, the God of all grace is forever addressing mankind in the language of an unfailing gospel, and is saying, "Look unto me, and be ye saved, all the ends of the earth." "Herein is love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our sins?

IV. CHRIST'S SALVATION IS THE SALVATION OF GOD. This is the meaning of Immanuel's death and sacrifice. What it is wished especially to draw from this passage, as elucidating redemption and salvation, is this - that in the cross of Christ we do not so much behold Christ reconciling us unto God, as God in Christ reconciling us unto himself. The gospel is the setting forth and publication in time of the great truth and reality of eternity - that God is a just God and a Savior. To believe in Christ is to believe in God's purposes of mercy; God's method of mercy; God's promise of mercy. What follows from the truths now stated? How do they practically affect us?

V. THE ACCEPTANCE OR REJECTION OF CHRIST IS THE ACCEPTANCE OR REJECTION OF GOD. These words were uttered at the close of our Lord's public ministry in Jerusalem, probably on the Wednesday of the Passion week. On the whole, Christ's teaching had met with unbelief and hostility. Pharisees and Sadducees had been rather silenced than convinced. Many of the chief rulers, indeed, believed on Jesus, yet they had not the courage and honesty to confess him. In this very chapter, whilst we read that "many believed" on Jesus, we are informed of others that "they believed not on him." It is clear that there was general interest in Christ's teaching and claims; but that those who acknowledged the Prophet of Nazareth as the Messiah were few and timid, whilst his opponents were bold and bitter and determined. It was the very crisis of our Lord's ministry. His "hour was come." The cycle of his public teaching and beneficence was complete. He had now only to lay down his life, and thus to carry out his fore-announced intentions, and to finish the work his Father had given him to do. And these words and those which follow are Christ's final testimony to the Jews. He sums up in a brief compass the truth concerning himself, and then the practical bearing of that truth upon his hearers. He has come from God. He has come, with Divine authority, as the world's Light, and as the world's Savior. He has come with everlasting life in his hands, as Heaven's choicest gift. Yet he sees around him, not only those who hear, believe, and receive him, but those also who reject him. It is not for him to judge; for he has come to save. But judgment awaits the unbeliever. And what is the witness which the compassionate Savior bears as his last solemn message to mankind? How does he bring home to their souls the awful responsibility of association with him, of enjoying a day of Divine visitation? He does this in this sublime statement, in which he identifies himself with the Father from whom he came. No one can disbelieve and reject him, can close the eye to his glory, without in so doing rejecting God, turning away from the sight of God, and stopping the ear against the voice of God. This was, and is, a truth at which men may well tremble. Here we are brought face to face with the great probation, the great alternative, of human life and destiny. Only those who are thoughtless or hardened can think of this truth without the deepest seriousness and solemnity. It may justly be said to men, "You have been so framed by the Divine Maker of all that you must either accept or reject him. In either case it must be your act, and you must be answerable for it. And there is no third course open to you; for not to acknowledge, honor, and trust the Christ of God, to be indifferent to him and to his salvation, - this is to spurn the most sacred privilege, to neglect the most precious opportunity with which God himself can favor you. It is to shut the eyes to the light of heaven; it is to disbelieve and to reject the eternal God himself." - T.

I. AS LAWS TO BE OBEYED. Christ's words are not like poetry for entertainment, or abstract science for speculative thought; they are laws to be kept; not so much a creed as a code. It is only as they are embodied in actual life that their mission is answered, that they are of any real or lasting service to man.

II. AS A MEANS OF SALVATION. Had Christ come to judge the world, His words would have breathed the indignation of insulted justice. But He came to save, and hence His words are full of all that can restore man to holiness and God. The salvation which Christ came to effect is restoration from spiritual ignorance to intelligence, from selfishness to benevolence, from bondage to freedom, from inward conflict to inner harmony, from social perniciousness to social utility. To this His signs and words are adapted. "Save the world," not a class.

III. AS CRITERIA OF JUDGMENT (ver. 48). The man to whom Christ has spoken, and who rejects or nullifies His words, needs no other judge but His words. These words will judge him in his conscience and will condemn him for ingratitude, folly and rebellion.

(D. Thomas, D. D.)

When the Duke of Argyle was taken in rebellion in Scotland, and brought before James II, the king said to him, "You know that it is in my power to pardon you." It is reported that the prisoner answered, "It may be in your power, but it is not in your nature" — a speech which, whether true or not, cost him his life, He died like a stoic, executed at Temple Gate. But Christ has both the power and the disposition to pardon sinners. He that rejecteth me...hath one that judgeth Him.

I. CHRISTIANITY MAY BE REJECTED NOW. It is possible to accept Christ's creed and to reject His authority.

II. THOSE WHO REJECT CHRISTIANITY NOW, MUST BOW TO ITS JUDICIAL FORCE HEREAFTER. "The last day" is the retributive period that awaits us all. Then the "Word" which has been trodden under foot will rise from the dust and take the throne.

1. There is nothing arbitrary in the decision or procedure of the last judgment. The glorious words of mercy which are rejected will spring from their graves, and conscience will invest them with judicial authority.

2. Man should be profoundly cautious as to how to treat the words of Christ now. His words are not sounds but things — terrible things. They must live forever in every soul into which they have fallen. Old sermons will be preached again by memory many ages on. "How shall we escape."

(D. Thomas, D. D.)

The word that I have spoken, the same shall Judge Him.

I. THERE IS A LAST DAY. The world shall not always roll on. God shall interpose at length. In one sense there is no last day either to righteous or wicked. But in reference to the existing order there is a winding up, a reckoning. "Tomorrow" shall then cease, and that word of mystery and procrastination and suspense be known no more.

II. THAT DAY SHALL BE ONE OF JUDGMENT. The long unsettled cases of earth shall be settled then. Time's riddles shall be solved and its wrongs righted. The oppressed shall be vindicated and the evil-doer be put to shame. The judgment shall be just, undoing the evil and establishing the good.

III. CHRIST'S WORD SHALL JUDGE US. Not that the word is to supersede the Judge, but it will form the ground of judgment. We can imagine in connection with that word such questions as these:

1. Did it reach you?

2. Did you listen to it, or spend your lives in listening to someone or thing else?

3. Did you treat it as a true word? Professing to receive it as true, did you treat it as untrue?

4. Did you treat it as Divine? by reverence and submission.

5. Did you accept it as suitable, as meeting your case? or did you reject it? By this word, then, let us judge ourselves now, that so we may not be condemned by it at the great day.

(H. Bonar.)

Andrew, Esaias, Isaiah, Jesus, Judas, Lazarus, Martha, Mary, Philip, SimonBethany, Bethsaida, Galilee, Jerusalem, ZionAnyone, Believe, Doesn't, Ear, Gives, Hears, Judge, Listens, Regards, Salvation, Save, Sayings, Teachings1. Jesus excuses Mary anointing his feet.
9. The people flock to see Lazarus.
10. The chief priests consult to kill him.
12. Jesus rides into Jerusalem.
20. Greeks desire to see Jesus.
23. He foretells his death.
37. The people are generally blinded;
42. yet many chief rulers believe, but do not confess him;
44. therefore Jesus calls earnestly for confession of faith.

John 12:47

     6689   mercy, of Christ

John 12:44-50

     2426   gospel, responses

John 12:47-48

     2354   Christ, mission

John 12:47-50

     1611   Scripture, inspiration and authority
     1615   Scripture, sufficiency
     5627   word

Easter Day
Chester Cathedral. 1870. St John xii. 24, 25. "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." This is our Lord's own parable. In it He tells us that His death, His resurrection, His ascension, is a mystery which we may believe, not only because the Bible tells us of it, but because …
Charles Kingsley—All Saints' Day and Other Sermons

December 28 Evening
We would see Jesus.--JOHN 12:21. O Lord, we have waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. Where two or three are gathered together in my name, there am I in the midst of them.--I will not leave you comfortless: I will come to you.--Lo, I am with you alway, even unto the end of the world. Let us run with patience the race that is set before us, looking unto Jesus the …
Anonymous—Daily Light on the Daily Path

September 8 Evening
Christ the firstfruits.--I COR. 15:23. Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.--If the firstfruit be holy the lump is also holy: and if the root be holy, so are the branches.--Now is Christ risen from the dead, and become the firstfruits of them that slept.--If we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection.--The Lord Jesus Christ . . . shall change our vile …
Anonymous—Daily Light on the Daily Path

September 22 Evening
O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.--MATT. 26:39. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. I came down from heaven, not to do mine own will, but the will of him that sent me.--He . . . became obedient unto death, even the death of the cross.--In the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto …
Anonymous—Daily Light on the Daily Path

May 8 Morning
It pleased the Lord to bruise him; he hath put him to grief.--ISA. 53:10. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.--Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. And there appeared an angel unto him from heaven, strengthening him. Being found in …
Anonymous—Daily Light on the Daily Path

February 29 Morning
Boast not thyself of tomorrow; for thou knowest not what a day may bring forth.--PROV. 27:1. Behold, now is the accepted time; behold, now is the day of salvation.--Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor …
Anonymous—Daily Light on the Daily Path

June 12. "We Would See Jesus" (John xii. 21).
"We would see Jesus" (John xii. 21). Glory to Him for all the things laid up for us in the days to come. Glory to Him for all the visions of service in the future; the opportunities of doing good that are far away as well as close at hand. Our Saviour was able to despise the cross for the joy that was before Him. Let us look up to Him, and rise up to Him till we get on high and are able to look out from the mount of vision over all the land of far distances. There shall not a single thing come to …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 19. "We Would See Jesus" (John xii. 21).
"We would see Jesus" (John xii. 21). When any great blessing is awaiting us, the devil is sure to try and make it so disagreeable to us that we shall miss it. It is a good thing to know him as a liar, and remember, when he is trying to prejudice us strongly against any cause, that very likely the greatest blessing of our life lies there. Spurgeon once said that the best evidence that God was on our side is the devil's growl, and we are generally pretty safe in following a thing according to Satan's …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 8. "Except a Corn of Wheat Fall into the Ground and Die" (John xii. 24).
"Except a corn of wheat fall into the ground and die" (John xii. 24). Death and resurrection are the central ideas of nature and Christianity. We see them in the transformation of the chrysalis, in the buried seed bursting into the bud and blossom of the spring, in the transformation of the winding sheet of winter to the many tinted robes of spring. We see it all through the Bible in the symbol of circumcision, with its significance of death and life, in the passage of the Red Sea and the Jordan …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 14. "I if I be Lifted up from the Earth Will Draw all Men unto Me" (John xii. 32).
"I if I be lifted up from the earth will draw all men unto Me" (John xii. 32). A true and pure Christian life attracts the world. There are hundreds of men and women who find no inducements whatever in the lives of ordinary Christians to interest them in practical religion, but who are won at once by a true and victorious example. We believe that more men of the world step at a bound right into a life of entire consecration than into the intermediate state which is usually presented to them at the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

After Christ: with Christ
'If any man serve Me, let him follow Me; and where I am, there shall also My servant be.'--John xii. 26. Our Lord was strangely moved by the apparently trivial incident of certain Greeks desiring to see Him. He recognised and hailed in them the first-fruits of the Gentiles. The Eastern sages at His cradle, and these representatives of Western culture within a few hours of the Cross, were alike prophets. So, in His answer to their request, our Lord passes beyond the immediate bearing of the request, …
Alexander Maclaren—Expositions of Holy Scripture

The Universal Magnet
'I, if I be lifted up ... will draw all men unto Me.'--JOHN xii. 32. 'Never man spake like this Man,' said the wondering Temple officials who were sent to apprehend Jesus. There are many aspects of our Lord's teaching in which it strikes one as unique; but perhaps none is more singular than the boundless boldness of His assertions of His importance to the world. Just think of such sayings as these: 'I am the Light of the world'; 'I am the Bread of Life'; 'I am the Door'; 'A greater than Solomon is …
Alexander Maclaren—Expositions of Holy Scripture

The Son of Man
'... Who is this Son of Man?'--JOHN xii. 34. I have thought that a useful sermon may be devoted to the consideration of the remarkable name which our Lord gives to Himself--'the Son of Man.' And I have selected this instance of its occurrence, rather than any other, because it brings out a point which is too frequently overlooked, viz. that the name was an entirely strange and enigmatical one to the people who heard it. This question of utter bewilderment distinctly shows us that, and negatives, …
Alexander Maclaren—Expositions of Holy Scripture

Love's Prodigality Censured and vindicated
'Then Jesus, six days before the passover, came to Bethany, where Lazarus was which had been dead, whom He raised from the dead. There they made Him a supper; and Martha served: but Lazarus was one of them that sat at the table with Him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odour of the ointment. Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray …
Alexander Maclaren—Expositions of Holy Scripture

A New Kind of King
'On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. These things understood not His disciples at the first: but when Jesus was glorified, then remembered …
Alexander Maclaren—Expositions of Holy Scripture

A Parting Warning
'Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth. While ye have the light, believe on the light, that ye may become sons of light.'--JOHN xii. 35,36 (R.V.). These are the last words of our Lord's public ministry. He afterwards spoke only to His followers in the sweet seclusion of the sympathetic home at Bethany, and amid the sanctities of the upper …
Alexander Maclaren—Expositions of Holy Scripture

The Praise of Men.
"They loved the praise of men more than the praise of God."--John xii. 43. This is spoken of the chief rulers of the Jews, who, though they believed in Christ's Divine mission, were afraid to confess Him, lest they should incur temporal loss and shame from the Pharisees. The censure passed by St. John on these persons is too often applicable to Christians at the present day; perhaps, indeed, there is no one among us who has not at some time or other fallen under it. We love the good opinion …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Saviour Lifted Up, and the Look of Faith.
"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up: that whosoever believeth in him should not perish, but have eternal life."-John iii. 14, 15. "And I, if I be lifted up from the earth, will draw all men unto me. (This he said, signifying what death he should die.)"-John xii. 32, 33. IN order to make this subject plain, I will read the passage referred to-Num. xxi. 6-9. "And the Lord sent fiery serpents among the people, and they bit the people; and much …
Charles G. Finney—Sermons on Gospel Themes

On the Words of the Gospel, John xii. 44, "He that Believeth on Me, Believeth not on Me, but on Him that Sent Me. " against A
1. What is it, Brethren, which we have heard the Lord saying, "He that believeth on Me, believeth not on Me, but on Him that sent Me"? [4174] It is good for us to believe on Christ, especially seeing that He hath also Himself expressly said this which ye have now heard, that is, that "He had come a Light into the world, and whosoever believeth on Him shall not walk in darkness, but shall have the light of life." [4175] Good then it is to believe on Christ; and a great evil it is not to believe on …
Saint Augustine—sermons on selected lessons of the new testament

Christ Lifted Up
We have three things to notice. Christ crucified, Christ's glory. He calls it a lifting him up. Christ crucified, the minister's theme. It is the minister's business to lift Christ up in the gospel. Christ crucified, the heart's attraction. "I, if I be lifted up, will draw all men unto me." His own glory--the minister's theme--the heart's attraction. I. I begin then: CHRIST'S CRUCIFIXION IS CHRIST'S GLORY. He uses the word "lifted up" to express the manner of his death. "I, if I be lifted up, will …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Israel and Britain. A Note of Warning
Her rejection of the Lord Jesus is the more amazing because Isaiah gave so clear an account of the Messiah, and so clearly pictured Jesus of Nazareth. Descriptions of him could not have been more explicit than were the prophecies of Isaiah. It would be very easy to construct an entire life of Christ out of the book of Isaiah, beginning with "a virgin shall conceive and bear a son, and shall call his name Immanuel," and ending with "he made his grave with the wicked and with the rich in his death." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

Sermon for St. Stephen's Day
Of three grades of those who learn to die unto themselves, like corn of wheat, that they may bring forth fruit; or of those who are beginners, those who are advancing, and those who are perfect in a Divine life. John xii. 24.--"Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." BY the corn of wheat we understand our Lord Jesus Christ, who by His death has brought forth much fruit for all men, if they are but willing not only to reign …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Answer to the Jewish Rabby's Letter.
WE Are now come to the letter of Mr. W's Jewish Rabby, whom Mr. W. calls his friend, and says his letter consists of calm and sedate reasoning, p. 55. I on the other hand can see no reason in it. But the reader than not need to rely upon my judgment. Therefore I will transcribe some parts of it, and then make some remarks. The argument of the letter is, that the story of Lazarus's being raised is an imposture; or else the Jews could not have been so wicked, as to be on that account provoked against …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Our First Proposition Was, that There is Satisfactory Evidence that Many Pretending to be Original...
Our first proposition was, That there is satisfactory evidence that many pretending to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undertaken and undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of the truth of those accounts; and that they also submitted, from the same motives, to new rules of conduct. Our second proposition, and which now remains to be treated of, is, …
William Paley—Evidences of Christianity

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