What are some of the most famous sayings of Jesus?

[2] "I am the bread of life" (6:35), "I am the light of the world" (8:12), "I am the door of the sheep" (10:7), "I am the good shepherd" (10:11), "I am the resurrection and the life" (11:25), "I am the way, and the truth, and the life" (14:6), "I am the true vine" (15:1).

"All things are delivered unto Me of My Father; and no man knoweth the Son but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal Him. Come unto Me, all ye that labour and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy, and my burden is light."

He said, "Fear not," to sinful Simon (chapter 5:10), "I will — be thou clean," to the poor foul leper (chapter 5:13), "Weep not," to the broken-hearted widow (chapter 7:13), "Thy sins are forgiven," to the weeping sinner at His feet (chapter 7:48); and "Today shalt thou be with Me in paradise," to the dying robber (chapter 23:43).

"A new commandment I give to you, That ye love one another; as I have loved you, that ye also love one another".

"By this shall all men know that ye are my disciples, if ye have love one for another".

"A new commandment I give to you, That ye love one another; as I have loved you, that ye also love one another."

"I and My Father are One."

"He who loves father or mother above me is not worthy of me; and he who loves son or daughter above me is not worthy of me. And he who does not take up his cross and follow me is not worthy of me. He that finds his life shall lose it; he who has lost his life for my sake shall find it."

Elisha then prayed that the besieging host should be smitten with blindness. The prayer was at once answered. He led on the Syrian forces into Samaria. But was it not deception when the man of God said to the blinded enemies, "I will bring you to the man whom ye seek," leading them into Samaria? It was not. Samaria was the home of the prophet and he was then on his way there. His object was to demonstrate to the Syrians, as well as to the King of Israel, that Jehovah is the God and all-sufficient helper of His people. What mercy he then showed to his captives. Jehoram would have smitten them, but Elisha fed them and had them sent away in peace. In this he is a type of Him who taught, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you" (Matt. 5:43-44).

But some one will say, I quite admit that we are not under the Law for justification; but we are under it as a "rule of life." Well, not under the Law for justification — so far we agree. But we are under the Law as a rule of life, you say. What are we taught by the Lord Jesus in the Sermon on the Mount? He puts in contrast what was given by Moses with the grace which He Himself now brings in. There have been attempts made to show that the Lord Jesus spiritualises the Law in that discourse. On the contrary, in that sermon, He puts what Moses said in contrast with that which He Himself teaches. He says that it had been said of old — "an eye for an eye, and a tooth for a tooth" (Ex. 21:24) — "but I say unto you, that ye resist not evil; … and if any man will sue thee at the Law, and take away thy coat, let him have thy cloak also" (Matt. 5:38, 40). The Law says — "Thou shalt love thy neighbour and hate thine enemy." The Lord says — "Love your enemies," "Bless them that curse you," etc., so that this sermon is not a spiritualising of the Law, but a putting of the Lord's own standard in grace and truth in contrast with it. In other words, the standard of the Sermon on the Mount was very much higher than anything that Moses ever said. The Law was given to the Jews, and is a divine standard for men, as men, before God; but here, as was just, when the Son came, we have a standard immeasurably higher for those who are to be introduced, in the knowledge of the Father's name, into the kingdom He came to set up — the kingdom of heaven. The fact is, they have different motives, because they have different relationships.

No truth is more clearly revealed in scripture than that the Lord put the sword of judgment into the hands of Israel and commanded them to use it with unrelenting severity in certain cases (Deut. 20:10-18). It was an honour conferred on them to execute the judgment written, and this will yet be true of them again, strange as it may sound in our ears (Zech. 9; 10; Ps. 149:6-9, and col. freq.). How different now! Those who have been led to discover in Jesus a Saviour, to know the ransom of their souls by His blood, and to receive in Hint risen and glorified the free gifts of righteousness and eternal life, are made God's ministers of love, of mercy, and of grace to a rebellious world. The same Divine Lawgiver who, in perfect harmony with the dispensation of the law, said to Saul, "Utterly destroy, and spare them not," now, in the day of salvation, says to His redeemed, "Love your enemies, bless them that curse you, and do good to them that hate you, and pray for them which despitefully use you" (Matt. 5: see also Rom. 12:17 — 20, 1 Thess. 5:15, 1 Peter 3:9). This is the superlative honour put upon those that are Christ's, and to hear these sayings of the Lord and not to do them is to be like unto a foolish man who built his house upon the sand. Rejection of any of the words of the Lord will assuredly entail loss. The path of obedience in every dispensation is not only the safe path, but the path of present blessing and future glory. The believer is saved, for he has received the word of the truth of the gospel; but let him not stop there. Having life, he is to live by every word that proceedeth out of the mouth of God. He may lose his crown, though not his soul. To receive Christ is everything now; and as Samuel hewed Agag in pieces before the Lord, so the Holy Spirit by the word deals unsparingly with all that is of the flesh in Christians (Gal. 5:17).