John Chapter 5
Opening Prayer
Lord Jesus, as we open John 5, we come to You who still walks among the waiting and the weary. At the pool of Bethesda You saw a man who had been unable to walk for thirty-eight years, and with a word You raised him. Meet us in the same way. Where we have grown used to lying beside the water, hoping something else will change us, speak Your word of life.
You are the Son who does only what He sees the Father doing. Open our ears to that voice. Where the Sabbath controversy once hid Your glory, let us see clearly that You are Lord of the Sabbath and Lord of our healing. Give us life not only in our bodies, but in our spirits. Teach us to honor the Father by honoring the Son, and to receive the witness You have already given in Your works, in Scripture, and in the words You speak.
Guard us from unbelief that searches the Scriptures and still misses You. Draw us to come to You, so that we may have life. Heal what has been lame in us for a long time, and send us out walking in the strength of Your name.
In Jesus’ name, Amen.
Looking Back
In John 4, Jesus leaves Judea and travels through Samaria, where He meets a woman at Jacob’s well and offers her living water that becomes a spring of eternal life. He gently uncovers her life, reveals Himself as the Messiah, and she leaves her water jar to tell the town, “Come, see a man who told me all that I ever did.” Many Samaritans believe, first because of her word and then because they hear Jesus themselves and know He is the Savior of the world. Continuing into Galilee, He heals a royal official’s son from a distance—the second sign—and the whole household believes.
John 5 then moves to Jerusalem at a feast, where Jesus heals a man who has been unable to walk for thirty-eight years at the pool of Bethesda, and the Sabbath controversy that follows opens into His great claim that the Son does what He sees the Father doing and gives life to whomever He will.
Scripture NKJV
A Man Healed at the Pool of Bethesda
1 After this there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches. 3 In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water. 4 For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had. 5 Now a certain man was there who had an infirmity thirty-eight years. 6 When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, “Do you want to be made well?”
7 The sick man answered Him, “Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me.” 8 Jesus said to him, “Rise, take up your bed and walk.” 9 And immediately the man was made well, took up his bed, and walked. And that day was the Sabbath. 10 The Jews therefore said to him who was cured, “It is the Sabbath; it is not lawful for you to carry your bed.” 11 He answered them, “He who made me well said to me, ‘Take up your bed and walk.’ ”
12 Then they asked him, “Who is the Man who said to you, ‘Take up your bed and walk’?” 13 But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place. 14 Afterward Jesus found him in the temple, and said to him, “See, you have been made well. Sin no more, lest a worse thing come upon you.” 15 The man departed and told the Jews that it was Jesus who had made him well.
Honor the Father and the Son
16 For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath. 17 But Jesus answered them, “My Father has been working until now, and I have been working.”
18 Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. 19 Then Jesus answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. 20 For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. 21 For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. 22 For the Father judges no one, but has committed all judgment to the Son, 23 that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.
Life and Judgment Are Through the Son
24 “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man. 28 Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice 29 and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. 30 I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.
The Fourfold Witness
31 “If I bear witness of Myself, My witness is not true. 32 There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true. 33 You have sent to John, and he has borne witness to the truth. 34 Yet I do not receive testimony from man, but I say these things that you may be saved. 35 He was the burning and shining lamp, and you were willing for a time to rejoice in his light. 36 But I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me. 37 And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. 38 But you do not have His word abiding in you, because whom He sent, Him you do not believe. 39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.
41 “I do not receive honor from men. 42 But I know you, that you do not have the love of God in you. 43 I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. 44 How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God? 45 Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. 46 For if you believed Moses, you would believe Me; for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?”
Breaking it all down
John 5 is Jesus revealing who He is by what He does, then explaining why the leaders cannot see it. The chapter moves from a pool full of sick people, to one man who walks, to a claim that the Son shares the Father’s life and judgment, and finally to the question of why people can hold Scripture and still miss the One it is about.
The man at the pool (John 5:1–15)
Jesus goes up to Jerusalem for a feast and comes to the pool of Bethesda, near the Sheep Gate. A crowd of disabled people lies there—blind, lame, paralyzed—waiting. John focuses on one man who has been unable to walk for thirty-eight years. Jesus sees him lying there, knows how long he has been in that condition, and asks, “Do you want to be healed?”
The man does not answer with a clear yes. He explains the system he has lived inside: when the water is stirred, someone else gets in before him, and he has no one to help him. Jesus does not argue with the pool. He speaks a command: “Get up, take up your bed, and walk.” At once the man is healed, takes up his bed, and walks. It is the Sabbath.
The religious leaders do not rejoice. They confront the man for carrying his mat. He tells them the man who healed him said to take it up. At first he does not know who Jesus is; Jesus has slipped away into the crowd. Later Jesus finds him in the temple and says, “See, you are well! Sin no more, that nothing worse may happen to you.” The man then goes and tells the leaders it was Jesus. John says this is why the leaders begin persecuting Jesus: He was doing these things on the Sabbath.
What this part shows is that Jesus sees the one person the crowd has learned to step around. Thirty-eight years is long enough to build an identity around waiting. The question “Do you want to be healed?” is not cruelty; it asks whether he still wants a life outside the pool. The healing is instant and complete, and it collides with a rule that had been treated as more sacred than mercy. Jesus later finds the man again. Healing is not the end of the encounter. He calls him to a new way of living, not only new legs.
The Son and the Father (John 5:16–30)
When the leaders challenge Him, Jesus answers, “My Father is working until now, and I am working.” They hear this as more than a Sabbath defense. John says they seek to kill Him because He was not only breaking the Sabbath but also calling God His own Father, making Himself equal with God.
Jesus then unfolds what that equality means. The Son can do nothing of His own accord. He does only what He sees the Father doing. Whatever the Father does, the Son does likewise. The Father loves the Son and shows Him all that He Himself is doing, and greater works than this healing are still ahead, so that they may marvel. As the Father raises the dead and gives life, so the Son gives life to whom He will. The Father judges no one, but has given all judgment to the Son, so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent Him.
Then comes the promise at the center of the chapter: whoever hears His word and believes Him who sent Him has eternal life. He does not come into judgment, but has passed from death to life. An hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live. As the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment, because He is the Son of Man. A time is coming when all in the tombs will hear His voice and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. Jesus judges as He hears, and His judgment is just, because He does not seek His own will but the will of Him who sent Him.
This is the teaching underneath the miracle. The healing is a sign of a greater work: the Son gives life. Equality with the Father is not independence from the Father. It is perfect unity. Jesus does not act as a rival. He acts as the Son who sees, loves, and obeys. Life and judgment both belong to Him. Hearing His word and believing the One who sent Him is how a person crosses from death to life now, before the final resurrection. Honor given to Jesus is honor given to the Father. Refusal of the Son is refusal of the Father.
The witnesses (John 5:31–47)
Jesus then answers the charge that He is testifying about Himself. If He alone bore witness, it would not stand under their rules. But He has other witnesses. John the Baptist bore witness to the truth, and for a while they were willing to rejoice in his light. Jesus has a greater witness than John: the works the Father has given Him to accomplish. Those works bear witness that the Father has sent Him. The Father Himself has borne witness. And the Scriptures bear witness.
They search the Scriptures because they think that in them they have eternal life, yet those same Scriptures testify about Him, and they refuse to come to Him that they may have life. He does not receive glory from people. He knows they do not have the love of God in them. He has come in His Father’s name, and they do not receive Him. If another comes in his own name, they will receive him. They receive glory from one another and do not seek the glory that comes from the only God. Moses, the one they set their hope on, is their accuser. If they believed Moses, they would believe Jesus, for Moses wrote of Him. If they do not believe his writings, how will they believe Jesus’ words?
The problem is not lack of evidence. John testified. The works testify. The Father testifies. Scripture testifies. The problem is a will that will not come. They can study the text that points to life and still refuse the Person who is that life. Seeking honor from one another blinds them to the glory that comes from God.
What Jesus is teaching you
He is teaching you that He sees the long condition, not only the religious crowd. Thirty-eight years did not put that man outside His notice. If something in you has been unable to walk for a long time—an old pattern, a hardened place, a hope you stopped expecting—He still asks whether you want to be made well, and He still speaks the command that raises.
He is teaching you that His word is the healing. The man did not climb into stirred water. He heard and got up. Faith here is not managing a system. It is obeying the voice that says, “Rise.”
He is teaching you who He is. He is not a helpful prophet who heals and then steps aside. He is the Son who shares the Father’s work, the Father’s life, and the Father’s judgment. To come to Him is to honor the Father. To hear His word and believe the One who sent Him is to pass from death to life now.
He is teaching you that Scripture is meant to lead you to Him, not to replace Him. Searching the text is not the same as coming to the Son for life. The leaders had Moses in their hands and missed the One Moses wrote about, because they loved a glory they could trade with one another.
And He is teaching you that healing is meant to become holiness. “Sin no more” is not a threat tacked on after the miracle. The man is found again in the temple and called into a life that matches the mercy he received. Jesus does not only want you walking. He wants you well.
John 5 is deeper than a Sabbath argument about a mat. It is Jesus taking a work that belongs only to God—giving life—and doing it in public, then telling Israel why that work is lawful, why it reveals the Son, and why their own Scriptures already required them to receive Him.
A house of mercy that could not give mercy
The setting is a feast in Jerusalem, near the Sheep Gate, at a pool called Bethesda (the name is often linked with “house of mercy”). Archaeology has uncovered a large double-pool complex with colonnades in that area, the kind of place sick people gathered. John says a multitude lay there: blind, lame, withered. He then narrows the whole crowd to one man who had been in that condition thirty-eight years.
Thirty-eight years is not a random number for Jewish ears. Deuteronomy 2:14 says the wilderness generation wandered thirty-eight years until that generation was gone. John does not spell out the echo, but the picture is hard to miss: a son of Israel, still waiting, still unable to enter rest. Around him is a system of waiting. Later copies of John added an explanation that an angel stirred the water and the first one in was healed. The earliest manuscripts do not have that sentence. What John himself stresses is simpler and sadder: the man has no one, someone else always gets there first, and he has learned to narrate his helplessness.
Jesus does not enter the competition. He asks, “Do you want to be made well?” The man answers with his obstacle, not with a yes. Jesus bypasses the pool entirely: “Get up, take up your bed, and walk.” The healing is immediate. The sign is not that religious effort finally worked. The sign is that the Son speaks and a body that has not walked in a generation obeys.
Why the mat matters
It is the Sabbath. Carrying the mat from a public place was, under the developing Sabbath rules, a forbidden act of transferring a burden. The leaders do not ask how a man paralyzed for thirty-eight years is walking. They ask why he is carrying. When he says the healer told him to, they still do not know Jesus. Jesus finds the man later in the temple—healing is not abandoned at the pool—and says, “See, you are well. Sin no more, so that nothing worse happens to you.” John does not say the illness was a direct punishment for one sin. He does say Jesus ties wellness to a new life. Physical rising is meant to become moral rising. The man then identifies Jesus, and the persecution begins.
“My Father is working”
Jesus’ answer is the turning point of the chapter: “My Father is working until now, and I am working.” Jewish teachers already discussed how God could “rest” on the Sabbath and still give life. Birth, death, rain, and judgment do not pause at sundown. If God ceased to uphold the world, creation would collapse. So some said God rests from creating, but not from giving life and judging. Jesus steps into that very work and calls the One who does it “My Father,” in a way that claims a unique Sonship. John is explicit: they sought to kill Him because He was calling God His own Father, making Himself equal with God.
That equality is not Jesus acting apart from the Father. The next lines define it. The Son can do nothing of His own accord. He does only what He sees the Father doing. The Father loves the Son and shows Him all things. Greater works are coming, so that they may marvel. Life and judgment, the two works rabbis most clearly reserved for God, are precisely what the Father has given the Son. “As the Father raises the dead and gives them life, so also the Son gives life to whom He will.” “The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father.” Refusal to honor the Son is refusal to honor the Father who sent Him.
This is why the healing on the Sabbath is not a loophole. It is a disclosure. The Father is giving life on that day. The Son, who only does what He sees, gives life on that day. To forbid the Son’s work is to misunderstand the Father’s work.
Passed from death to life
Then Jesus says the sentence the sign was pointing toward. Whoever hears His word and believes the One who sent Him has eternal life. He does not come into judgment, but has passed from death to life. The verb is present: already passed. An hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live. That is resurrection breaking into the present, the same voice that told a man to rise now calling the spiritually dead.
He also keeps the future resurrection. An hour is coming when all who are in the tombs will hear His voice and come out: to the resurrection of life, or to the resurrection of judgment. He calls Himself the Son of Man here, the figure of Daniel 7 who receives authority and a kingdom. Life in Himself is not borrowed. “As the Father has life in Himself, so He has granted the Son also to have life in Himself.” And His judgment is just because He does not seek His own will, but the will of the One who sent Him. Power and submission are not opposites in the Son. They are one.
Witnesses they already accepted
Under the Law, a charge needed witnesses (Deuteronomy 19:15). Jesus accepts that frame and says He is not asking them to rely on His word alone. John the Baptist was a burning and shining lamp, and for a season they were willing to rejoice in his light. But Jesus has a greater witness than John: the works the Father gave Him to accomplish. Those works testify that the Father sent Him. The Father has also borne witness. And the Scriptures testify.
Then comes the tragedy of the chapter. “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about Me, yet you refuse to come to Me that you may have life.” Study is not the same as coming. They have the text that points to life and will not come to the Person who is life. Jesus does not receive glory from people. He knows they do not have the love of God in them. He has come in the Father’s name and they will not receive Him; if another comes in his own name, they will. They receive glory from one another and do not seek the glory that comes from the only God. That exchange of human honor is why the signs do not land. Moses, whom they claim as their advocate, becomes their accuser, because Moses wrote of Him. If they will not believe Moses’ writings, they will not believe Jesus’ words.
What this presses on you
Jesus is teaching that mercy outruns the system you have been waiting on. The pool had a story about how healing happens. Jesus did not use it. If you have spent years explaining why you cannot rise—no one helps, someone else always gets there first—He still speaks past the explanation.
He is teaching that the Sabbath fight was really a Sonship fight. The question was never whether a mat may be carried. The question was whether the Father is working in the Son, and whether you will honor the Son as you claim to honor God.
He is teaching that eternal life is a present crossing, not only a future hope. Hearing His word and believing the One who sent Him moves a person from death to life before the tombs are opened. The same voice will open the tombs later. The same voice raises now.
And He is teaching that Scripture can be searched and still refused. The danger in this chapter is not ignorance. It is knowing Moses, knowing the feast, knowing the Sabbath, and declining to come to the One all of it bears witness to, because another glory is more familiar. The healing stands in the middle of the chapter so you cannot separate the doctrine from the mercy: the Son who claims the Father’s life is the same Son who saw one man lying there and told him to walk.
What is the author’s background of John 5
From the second century the church identified that disciple as John, the son of Zebedee, one of the Twelve, writing late in life, often connected with Ephesus. The Gospel itself only claims an eyewitness close to Jesus, present for the signs, writing so that readers may believe Jesus is the Christ, the Son of God, and have life in His name (John 20:30–31)
Who Jesus is speaking to
He speaks to two different hearers, and they must not be collapsed into one.
First is the man who has been unable to walk for thirty-eight years. Jesus initiates. He sees him, knows the length of the illness, asks if he wants to be made well, commands him to rise, and later finds him in the temple. This is personal address.
Second is the group John calls “the Jews.” In this Gospel that phrase often means the religious authorities in Jerusalem, not every Jewish person. Here they are the ones enforcing the Sabbath, challenging the man for carrying his mat, and then persecuting Jesus. Once Jesus says, “My Father is working until now, and I am working,” the speech turns toward them and stays there through the end of the chapter. The crowd at the pool is present at the start, but Jesus does not teach the crowd. He heals one man, then answers His accusers.
Motives He is addressing
On the surface they are defending the Sabbath. Under that, several motives show through.
They are protecting a boundary. Carrying the mat violated the way Sabbath rest had been defined. If mercy can override that boundary, their authority to define faithfulness is threatened. Jesus goes straight at that by claiming the Father’s own ongoing work of giving life.
They are guarding what they think monotheism requires. John says they sought to kill Him not only for the Sabbath but because He was calling God His own Father, making Himself equal with God. Their motive is not petty rule-keeping alone. They hear a claim that sounds like blasphemy. Jesus does not deny the claim. He explains it: the Son shares the Father’s life and judgment precisely because He does nothing on His own.
They are also protecting honor. Near the end Jesus says they receive glory from one another and do not seek the glory that comes from God. That is the motive underneath the failed witnesses. John the Baptist, the works, the Father, and Scripture have all testified, and they still will not come. Study of Moses can serve their standing with one another instead of leading them to the Son.
And there is a motive of refusal already named: “you refuse to come to Me that you may have life.” The problem He addresses is not missing information. It is a will that will not come.
How Jesus deals with different people
With the sick man He is direct and brief. He does not ask for a confession first. He does not join the man’s explanation of why healing never arrives. He commands, and the body obeys. Later, in the temple, He adds the moral word: “Sin no more, that nothing worse may happen to you.” Mercy first, then a call to a new life. He does not publicly shame him at the pool.
With the authorities He does not soften the claim. He answers in the language of a legal dispute, piles up witnesses, and ends by saying Moses accuses them. There is no private follow-up in this chapter, no “Do you want to be made well?” The tone is judicial because they have already put Him on trial.
Set this beside the surrounding chapters and the difference is sharper. In John 4 He lingers with the Samaritan woman, draws out her story, and reveals Himself as Messiah. With the royal official He speaks one sentence at a distance, and the man believes before he sees. In John 5 the powerless man receives a command and a later warning; the powerful accusers receive a discourse and a charge. Jesus fits the word to the person. The same Son is gentle with weakness and unyielding with religious self-protection.
The style, and what it does to the meaning
Jesus is not telling a parable here. He is speaking in the Johannine trial style. The chapter is built like a hearing: a disputed act, a charge, a defense, witnesses, and a verdict. Words such as testify, witness, judge, judgment, and accuse control the speech. Under the Law a matter is established by two or three witnesses, so Jesus calls John, the works, the Father, and Scripture. The form tells you how to hear the content. He is not offering a suggestion about His identity. He is giving evidence that the Father sent Him.
He also uses the stepped “Amen, amen” sayings and the “just as the Father… so the Son” pattern. Life, judgment, and honor are transferred from Father to Son in matched lines. That repetition is the point. Equality is not a side remark the leaders misunderstood. The style makes the claim unmistakable, which is why their anger is aimed at the right target even while their conclusion is wrong.
There is irony in the style as well. They search the Scriptures for life and miss the One those Scriptures concern. They appeal to Moses and Moses becomes their accuser. They think they are judging a Sabbath-breaker, while the Son of Man says the Father has given all judgment to Him. The literary shape turns their courtroom upside down: the accused is the judge, and the witnesses they already trust are testifying against their refusal.
So the meaning tightens. The healing is the exhibit. The speech is the case. Jesus deals with the broken man by raising him, and with the accusers by showing that the Father’s work, the Father’s life, and the Father’s honor are all located in the Son they are rejecting. The style does not decorate that claim. It puts it under oath.
Affirmations
John 5:6 Jesus sees me and knows how long I have been lying here. He asks, “Do you want to be made well?” I am not hidden in the crowd. I want to be made well, and I answer Him yes.
John 5:8 Jesus says to me, “Get up, take up your bed, and walk.” I rise at His word. What I used to lie on, I now carry, and I walk.
John 5:14 Jesus finds me and says, “See, you are well. Sin no more, that nothing worse may happen to you.” I am well because He made me well. I leave the old life and walk in the new one He gave me.
John 5:17 Jesus says, “My Father is working until now, and I am working.” The Father is still working, and the Son is working in me. My healing is His work, not my striving.
John 5:24 Jesus says, “Whoever hears My word and believes Him who sent Me has eternal life. He does not come into judgment, but has passed from death to life.” I hear His word. I believe the Father who sent Him. I have eternal life. I have passed from death to life.
John 5:26 Jesus says, “As the Father has life in Himself, so He has granted the Son also to have life in Himself.” Life is in the Son. The life I have is not borrowed from the pool. It comes from Him.
John 5:39–40 Jesus says, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about Me, yet you refuse to come to Me that you may have life.” I do not stop at the page. The Scriptures lead me to Jesus, and I come to Him so that I may have life.
Closing Summary
Today we walked from the well in Samaria into Jerusalem, and from living water to a man who had not walked in thirty-eight years. John 4 closed with a town confessing Jesus as the Savior of the world and a household in Galilee believing a word spoken at a distance. John 5 opens at the pool of Bethesda, where mercy does not come from stirred water but from the voice of the Son.
We watched Jesus see one man the crowd had learned to step around, ask if he wanted to be made well, and say, “Get up, take up your bed, and walk.” The Sabbath dispute that followed was never really about a mat. It was about a Son who does only what He sees the Father doing, who gives life to whom He will, and who is to be honored as the Father is honored. Whoever hears His word and believes the One who sent Him has already passed from death to life. John, the works, the Father, and the Scriptures all bear witness, and still the tragedy of the chapter is a refusal to come to Him for that life.
The research underneath the reading pressed the same point from several sides. The author is the beloved disciple behind the Gospel, writing so that we might believe and have life in His name. Jesus speaks one way to the powerless man—command, healing, then “sin no more”—and another way to the authorities who have put Him on trial. The literary style is a hearing: witnesses, judgment, and irony, with Moses himself turning accuser. The seven words we held in the first person are the chapter’s spine: He sees me, He tells me to rise, I am well, the Father is still working, I have passed from death to life, life is in the Son, and I come to Him.
Thank you for joining me on this journey through the Bible. Your company at the page matters. May we not stop at the text, but come to the Son so that we may have life. I love you.
Special thanks are given to Jesus Christ, my Lord and Savior, for the gift of writing and the privilege of sharing this Bible Study. His guidance and blessings have made this work possible, and it is with a grateful heart that can share my study with you. I hope you find it informational and helpful in your spiritual journey. I am asking that you open your hearts and minds to accept the word of Christ into your hearts and accept His word to transform your life in positive ways. This is the first part of my online Christian Bookstore Fellowship and I do accept donations that will further my mission to have a Bookstore in our community, a place where we can sit down face to face and enjoy this Bible Study over open and honest conversation. I will continue this online Study as well to complete the entire year. Thank you for following The Mustard Seed Christian Bookstore Fellowship & Café online Bible Study.
This Bible study is written with inspiration and wisdom from the Holy Spirit, Scripture from the Holy Bible (NIV), NKJV Life Application Study Bible, analytical support and help in organizing and presentation from Grok AI (which examines multiple sources online) and writing assistance with drafting and editing from Microsoft Co-Pilot.
