mh_parser/vol_split/43 - John/Chapter 9.xml

<div2 id="John.x" n="x" next="John.xi" prev="John.ix" progress="81.44%" title="Chapter IX">
<h2 id="John.x-p0.1">J O H N.</h2>
<h3 id="John.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="John.x-p1">After Christ's departure out of the temple, in the
close of the foregoing chapter, and before this happened which is
recorded in this chapter, he had been for some time abroad in the
country, it is supposed about two or three months; in which
interval of time Dr. Lightfoot and other harmonists place all the
passages that occur from <scripRef id="John.x-p1.1" osisRef="Bible:Luke.10.17-Luke.13.17" parsed="|Luke|10|17|13|17" passage="Lu 10:17-13:17">Luke x.
17 to xiii. 17</scripRef>. What is recorded in <scripRef id="John.x-p1.2" osisRef="Bible:John.7.1-John.8.59" parsed="|John|7|1|8|59" passage="Joh 7:1-8:59"><i>ch.</i> vii. and viii.</scripRef> was at the
feast of tabernacles, in September; what is recorded in this and
the following chapter was at the feast of dedication in December,
<scripRef id="John.x-p1.3" osisRef="Bible:John.10.22" parsed="|John|10|22|0|0" passage="Joh 10:22"><i>ch.</i> x. 22</scripRef>. Mr.
Clark and others place this immediately after the foregoing
chapter. In this chapter we have, I. The miraculous cure of a man
that was born blind, <scripRef id="John.x-p1.4" osisRef="Bible:John.9.1-John.9.7" parsed="|John|9|1|9|7" passage="Joh 9:1-7">ver.
1-7</scripRef>. II. The discourses which were occasioned by it. 1.
A discourse of the neighbours among themselves, and with the man,
<scripRef id="John.x-p1.5" osisRef="Bible:John.9.8-John.9.12" parsed="|John|9|8|9|12" passage="Joh 9:8-12">ver. 8-12</scripRef>. 2. Between the
Pharisees and the man, <scripRef id="John.x-p1.6" osisRef="Bible:John.9.13-John.9.34" parsed="|John|9|13|9|34" passage="Joh 9:13-34">ver.
13-34</scripRef>. 3. Between Christ and the poor man, <scripRef id="John.x-p1.7" osisRef="Bible:John.9.35-John.9.38" parsed="|John|9|35|9|38" passage="Joh 9:35-38">ver. 35-38</scripRef>. 4. Between Christ and
the Pharisees, <scripRef id="John.x-p1.8" osisRef="Bible:John.9.39-John.9.41" parsed="|John|9|39|9|41" passage="Joh 9:39-41">ver. 39 to the
end</scripRef>.</p>
<scripCom id="John.x-p1.9" osisRef="Bible:John.9" parsed="|John|9|0|0|0" passage="Joh 9" type="Commentary"/>
<scripCom id="John.x-p1.10" osisRef="Bible:John.9.1-John.9.7" parsed="|John|9|1|9|7" passage="Joh 9:1-7" type="Commentary"/><div class="Commentary" id="Bible:John.9.1-John.9.7">
<h4 id="John.x-p1.11">Sight Given to One Born
Blind.</h4>
<p class="passage" id="John.x-p2">1 And as <i>Jesus</i> passed by, he saw a man
which was blind from <i>his</i> birth.   2 And his disciples
asked him, saying, Master, who did sin, this man, or his parents,
that he was born blind?   3 Jesus answered, Neither hath this
man sinned, nor his parents: but that the works of God should be
made manifest in him.   4 I must work the works of him that
sent me, while it is day: the night cometh, when no man can work.
  5 As long as I am in the world, I am the light of the world.
  6 When he had thus spoken, he spat on the ground, and made
clay of the spittle, and he anointed the eyes of the blind man with
the clay,   7 And said unto him, Go, wash in the pool of
Siloam, (which is by interpretation, Sent.) He went his way
therefore, and washed, and came seeing.</p>
<p class="indent" id="John.x-p3">We have here sight given to a poor beggar
that had been blind from his birth. Observe,</p>
<p class="indent" id="John.x-p4">I. The notice which our Lord Jesus took of
the piteous case of this poor blind man (<scripRef id="John.x-p4.1" osisRef="Bible:John.9.1" parsed="|John|9|1|0|0" passage="Joh 9:1"><i>v.</i> 1</scripRef>): <i>As Jesus passed by he saw a
man which was blind from his birth.</i> The first words seem to
refer to the last of the foregoing chapter, and countenance the
opinion of those who in the harmony place this story immediately
after that. There it was said, <b><i>paregen</i></b>—<i>he passed
by,</i> and here, without so much as repeating him name (though our
translators supply it) <b><i>kai parago</i></b>—<i>and as he
passed by.</i> 1. Though the Jews had so basely abused him, both by
word and deed gave him the highest provocation imaginable, yet he
did not miss any opportunity of doing good among them, nor take up
a resolution, as justly he might have done, never to have favoured
them with any good offices. The cure of this blind man was a
kindness to <i>the public,</i> enabling him to work for his living
who before was a charge and burden to the neighbourhood. It is
noble, and generous, and Christ-like, to be willing to <i>serve the
public,</i> even when we are slighted and disobliged by them, or
think ourselves so. Though he was in his flight from a threatening
danger, and escaping for his life, yet he willingly halted and
staid awhile to show mercy to this poor man. We make more haste
than good speed when we out-run opportunities of doing good. 3.
When the Pharisees drove Christ from them, he went to this poor
blind beggar. Some of the ancients make this a figure of the
bringing of the gospel to the Gentiles, <i>who sat in darkness,</i>
when the Jews had rejected it, and driven it from them. 4. Christ
took this poor blind man in his way, and cured him <i>in
transitu—as he passed by.</i> Thus should we take occasions of
doing good, even as we <i>pass by,</i> wherever we are.</p>
<p class="indent" id="John.x-p5">Now, (1.) The condition of this poor man
was very sad. He was <i>blind,</i> and had been so <i>from his
birth.</i> If the light is sweet, how melancholy must it needs be
for a man, all his days, <i>to eat in darkness!</i> He that is
<i>blind</i> has no <i>enjoyment</i> of the light, but he that is
<i>born blind</i> has no <i>idea</i> of it. Methinks such a one
would give a great deal to have his curiosity satisfied with but
one day's sight of light and colours, shapes and figures, though he
were never to see them more. <i>Why is</i> the <i>light</i> of life
<i>given to one that is in this misery,</i> that is deprived of the
light of the sun, <i>whose way is</i> thus <i>hid, and whom God
hath</i> thus <i>hedged in?</i> <scripRef id="John.x-p5.1" osisRef="Bible:Job.3.20" parsed="|Job|3|20|0|0" passage="Job 3:20">Job
iii. 20-23</scripRef>. Let us bless God that it was not our case.
The eye is one of the most curious parts of the body, its structure
exceedingly nice and fine. In the formation of animals, it is said
to be the first part that appears distinctly discernible. What a
mercy is it that there was no miscarriage in the making of ours!
Christ cured many that were blind by disease or accident, but here
he cured one that was <i>born blind.</i> [1.] That he might give an
instance of his power to help in the most desperate cases, and to
relieve when none else can. [2.] That he might give a
<i>specimen</i> of the work of his grace upon the souls of sinners,
which gives sight to those that were by nature blind.</p>
<p class="indent" id="John.x-p6">(2.) The compassions of our Lord Jesus
towards him were very tender. He <i>saw him;</i> that is, he took
cognizance of his case, and looked upon him with concern. When God
is about to work deliverance, he is said to see <i>the
affliction;</i> so Christ saw this poor man. Others saw him, but
not as he did. This poor man could not see Christ, but Christ saw
him, and anticipated both his prayers and expectations with a
surprising cure. Christ is often found of those that seek him not,
nor see him, <scripRef id="John.x-p6.1" osisRef="Bible:Isa.65.1" parsed="|Isa|65|1|0|0" passage="Isa 65:1">Isa. lxv. 1</scripRef>.
And, if we know or apprehend any thing of Christ, it is because we
were first <i>known of him</i> (<scripRef id="John.x-p6.2" osisRef="Bible:Gal.4.9" parsed="|Gal|4|9|0|0" passage="Ga 4:9">Gal. iv.
9</scripRef>) and <i>apprehended</i> by him, <scripRef id="John.x-p6.3" osisRef="Bible:Phil.3.12" parsed="|Phil|3|12|0|0" passage="Php 3:12">Phil. iii. 12</scripRef>.</p>
<p class="indent" id="John.x-p7">II. The discourse between Christ and his
disciples concerning this man. When he <i>departed out of the
temple</i> they went along with him: for these were they that
<i>continued with him in his temptations,</i> and followed him
whithersoever he went; and they lost nothing by their adherence to
him, but gained experience abundantly. Observe,</p>
<p class="indent" id="John.x-p8">1. The question which the disciples put to
their Master upon this blind man's case, <scripRef id="John.x-p8.1" osisRef="Bible:John.9.2" parsed="|John|9|2|0|0" passage="Joh 9:2"><i>v.</i> 2</scripRef>. When Christ looked upon him, they
had an eye to him too; Christ's compassion should kindle ours. It
is probable that Christ told them this poor man was born blind, or
they knew it by common fame; but they did not move Christ to heal
him. Instead of this, they started a very odd question concerning
him: <i>Rabbi, who sinned, this man or his parents, that he was
born blind?</i> Now this question of theirs was,</p>
<p class="indent" id="John.x-p9">(1.) <i>Uncharitably censorious.</i> They
take it for granted that this extraordinary calamity was the
punishment of some uncommon wickedness, and that this man was a
sinner above all men that dwelt at Jerusalem, <scripRef id="John.x-p9.1" osisRef="Bible:Luke.13.4" parsed="|Luke|13|4|0|0" passage="Lu 13:4">Luke xiii. 4</scripRef>. For the <i>barbarous people</i>
to infer, <i>Surely this man is a murderer,</i> was not so strange;
but it was <i>inexcusable</i> in them, who knew the scriptures, who
had read that <i>all things come alike to all,</i> and knew that it
was adjudged in Job's case that the greatest sufferers are not
<i>therefore</i> to be looked upon as the greatest sinners. The
grace of repentance calls our own afflictions <i>punishments,</i>
but the grace of charity calls the afflictions of others
<i>trials,</i> unless the contrary is very evident.</p>
<p class="indent" id="John.x-p10">(2.) It was <i>unnecessarily curious.</i>
Concluding this calamity to be inflicted for some very heinous
crime, they ask, <i>Who were the criminals, this man or his
parents?</i> And what was this to them? Or what good would it do
them to know it? We are apt to be more inquisitive concerning other
people's sins than concerning our own; whereas, it is more our
concern to know wherefore God contends with us than wherefore he
contends with others; for to judge ourselves is our sin. They
enquire, [1.] Whether this man was punished thus for some sin of
his own, either committed or foreseen before his birth. Some think
that the disciples were tainted with the Pythagorean notion of the
<i>pre-existence</i> of souls, and their <i>transmigration</i> from
one body to another. Was this man's soul condemned to the dungeon
of this blind body to punish it for some great sin committed in
another body which it had before animated? The Pharisees seem to
have had the same opinion of his case when they said, <i>Thou wast
altogether born in sin</i> (<scripRef id="John.x-p10.1" osisRef="Bible:John.9.34" parsed="|John|9|34|0|0" passage="Joh 9:34"><i>v.</i>
34</scripRef>), as if all those, and those only, were born in sin
whom nature had <i>stigmatized.</i> Or, [2.] Whether he was
punished for the wickedness of his parents, which God sometimes
<i>visits upon the children.</i> It is a good reason why parents
should take heed of sin, lest their children smart for it when they
are gone. Let not us thus be cruel to our own, as the <i>ostrich in
the wilderness.</i> Perhaps the disciples asked this, not as
believing that this was the punishment of some actual sin of his
own or his parents, but Christ having intimated to another patient
that his sin was the cause of this impotency (<scripRef id="John.x-p10.2" osisRef="Bible:John.5.14" parsed="|John|5|14|0|0" passage="Joh 5:14"><i>ch.</i> v. 14</scripRef>), "Master," say they, "whose
sin is the cause of this impotency?" Being at a loss what
construction to put upon this providence, they desire to be
informed. The equity of God's dispensations is always certain, for
<i>his righteousness is as the great mountains,</i> but not always
to be accounted for, for his <i>judgments are a great deep.</i></p>
<p class="indent" id="John.x-p11">2. Christ's answer to this question. He was
always <i>apt to teach,</i> and to rectify his disciples'
mistakes.</p>
<p class="indent" id="John.x-p12">(1.) He gives the reason of this poor man's
blindness: "<i>Neither has this man sinned nor his parents,</i> but
he was born blind, and has continued so to this day, that now at
last <i>the works of God should be made manifest in him,</i>"
<scripRef id="John.x-p12.1" osisRef="Bible:John.9.3" parsed="|John|9|3|0|0" passage="Joh 9:3"><i>v.</i> 3</scripRef>. Here Christ,
who perfectly knew the secret springs of the divine counsels, told
them two things concerning such uncommon calamities:—[1.] That
they are not always inflicted as punishments of sin. The sinfulness
of the whole race of mankind does indeed justify God in all the
miseries of human life; so that those who have the least share of
them must say that God is <i>kind,</i> and those who have the
largest share must not say that he is <i>unjust;</i> but many are
made much more <i>miserable</i> than others in this life who are
not at all more <i>sinful.</i> Not but that this man was a sinner,
and his parents sinners, but is was not any uncommon guilt that God
had an eye to in inflicting this upon him. Note, We must take heed
of judging any to be great sinners merely because they are great
sufferers, lest we be found, not only <i>persecuting those whom God
has smitten</i> (<scripRef id="John.x-p12.2" osisRef="Bible:Ps.69.26" parsed="|Ps|69|26|0|0" passage="Ps 69:26">Ps. lxix.
26</scripRef>), but accusing those whom he has justified, and
<i>condemning</i> those for whom <i>Christ died,</i> which is
daring and dangerous, <scripRef id="John.x-p12.3" osisRef="Bible:Rom.8.33-Rom.8.34" parsed="|Rom|8|33|8|34" passage="Ro 8:33,34">Rom. viii. 33,
34</scripRef>. [2.] That they are sometimes intended purely <i>for
the glory of God,</i> and the <i>manifesting of his works.</i> God
has a sovereignty over all his creatures and an exclusive right in
them, and may make them serviceable to his glory in such a way as
he thinks fit, in doing or suffering; and if God be glorified,
either by us or in us, we were not made <i>in vain.</i> This man
was <i>born blind,</i> and it was worth while for him to be so, and
to continue thus long dark, <i>that the works of God might be
manifest in him.</i> That is, <i>First,</i> That the <i>attributes
of God</i> might be made manifest in him: his justice in making
sinful man liable to such grievous calamities; his ordinary power
and goodness in supporting a poor man under such a grievous and
tedious affliction, especially that his extraordinary power and
goodness might be manifested in curing him. Note, The difficulties
of providence, otherwise unaccountable, may be resolved into
this—God intends in them to <i>show himself,</i> to declare his
glory, to make himself to be taken notice of. Those who regard him
not in the ordinary course of things are sometimes alarmed by
things extraordinary. How contentedly then may a good man be a
<i>loser in his comforts,</i> while he is sure that thereby God
will be one way or other a <i>gainer in his glory! Secondly,</i>
That the counsels of God concerning the Redeemer might be
manifested in him. He was <i>born blind</i> that our Lord Jesus
might have the honour of <i>curing him,</i> and might therein prove
himself sent of God to be the true light to the world. Thus the
fall of man was permitted, and the <i>blindness</i> that followed
it, that the works of God might be manifest in <i>opening the eyes
of the blind.</i> It was now a great while since this man was born
blind, and yet it never appeared till now <i>why</i> he was so.
Note, The intentions of Providence commonly do not appear till a
great while after the event, perhaps <i>many years</i> after. The
sentences in the book of providence are sometimes <i>long,</i> and
you must read a great way before you can apprehend the sense of
them.</p>
<p class="indent" id="John.x-p13">(2.) He gives the reason of his own
forwardness and readiness to help and heal him, <scripRef id="John.x-p13.1" osisRef="Bible:John.9.4-John.9.5" parsed="|John|9|4|9|5" passage="Joh 9:4,5"><i>v.</i> 4, 5</scripRef>. It was not for ostentation,
but in pursuance of his undertaking: <i>I must work the works of
him that sent me</i> (of which this is one), <i>while it is
day,</i> and working time; <i>the night cometh,</i> the period of
that day, <i>when no man can work.</i> This is not only a reason
why Christ was constant in doing good to the souls and bodies of
men, but why particularly he did this, though it was the sabbath
day, on which works of necessity might be done, and he proves this
to be a work of necessity.</p>
<p class="indent" id="John.x-p14">[1.] It was his Father's will: <i>I must
work the works of him that sent me.</i> Note, <i>First,</i> The
Father, when he sent his Son into the world, gave him <i>work to
do;</i> he did not come into the world to take state, but to do
business; whom God sends he employs, for he sends none to be idle.
<i>Secondly,</i> The works Christ had to do were the <i>works of
him that sent him,</i> not only appointed <i>by him,</i> but done
<i>for him;</i> he was a worker together with God. <i>Thirdly,</i>
He was pleased to lay himself under the strongest obligations to do
the business he was sent about: I <i>must work.</i> He <i>engaged
his heart,</i> in the covenant of redemption, to <i>draw near,</i>
and <i>approach</i> to God as Mediator, <scripRef id="John.x-p14.1" osisRef="Bible:Jer.30.21" parsed="|Jer|30|21|0|0" passage="Jer 30:21">Jer. xxx. 21</scripRef>. Shall we be willing to be
<i>loose,</i> when Christ was willing to be <i>bound? Fourthly,</i>
Christ, having laid himself under obligations to do his work, laid
out himself with the utmost vigour and industry in his work. He
<i>worked the works</i> he had to do; did <b><i>ergazesthai ta
erga</i></b>—<i>made a business of that which was his
business.</i> It is not enough to look at our work, and talk over
it, but we must work it.</p>
<p class="indent" id="John.x-p15">[2.] Now was his opportunity: I must work
<i>while it is day,</i> while the time lasts which is appointed to
work in, and while the light lasts which is given to work by.
Christ himself had <i>his day. First,</i> All the business of the
<i>mediatorial kingdom</i> was to be done within the limits of
time, and in this world; for at the end of the world, when time
shall be no more, the <i>kingdom shall be delivered up to God, even
the Father,</i> and the <i>mystery of God finished. Secondly,</i>
all the work he had to do <i>in his own person</i> here on earth
was to be done <i>before his death;</i> the time of his living in
this world is <i>the day</i> here spoken of. Note, The time of our
life is our day, in which it concerns us to do the <i>work of the
day.</i> Day-time is the proper season for work (<scripRef id="John.x-p15.1" osisRef="Bible:Ps.104.22-Ps.104.23" parsed="|Ps|104|22|104|23" passage="Ps 104:22,23">Ps. civ. 22, 23</scripRef>); during the day of life
we must be busy, not waste <i>day-time,</i> nor play by
<i>day-light;</i> it will be time enough to rest when our day is
done, for it is <i>but a day.</i></p>
<p class="indent" id="John.x-p16">[3.] The period of his opportunity was at
hand, and therefore he would be busy; <i>The night comes when no
man can work.</i> Note, The consideration of our death approaching
should quicken us to improve all the opportunities of life, both
for doing and getting good. <i>The night comes,</i> it will come
certainly, may come suddenly, is coming nearer and nearer. We
cannot compute how nigh our sun is, it may go down at noon; nor can
we promise ourselves a twilight between the day of life and the
night of death. When the night comes we <i>cannot work,</i> because
the light afforded us to work by is <i>extinguished;</i> the grave
is a land of darkness, and our work cannot be done <i>in the
dark.</i> And, besides, our time allotted us for our work will then
have <i>expired;</i> when our Master tied us to duty he tied us to
time too; when night comes, <i>call the labourers;</i> we must then
<i>show our work,</i> and receive according to the things done. In
the world of retribution we are no longer probationers; it is too
late to <i>bid</i> when the inch of candle is <i>dropped.</i>
Christ uses this as an argument with himself to be diligent, though
he had no opposition from within to struggle with; much more need
have we to work upon our hearts these and the like considerations
to quicken us.</p>
<p class="indent" id="John.x-p17">[4.] His business in the world was to
enlighten it (<scripRef id="John.x-p17.1" osisRef="Bible:John.9.5" parsed="|John|9|5|0|0" passage="Joh 9:5"><i>v.</i> 5</scripRef>):
<i>As long as I am in the world,</i> and that will not be long,
<i>I am the light of the world.</i> He had said this before,
<scripRef id="John.x-p17.2" osisRef="Bible:John.8.12" parsed="|John|8|12|0|0" passage="Joh 8:12"><i>ch.</i> viii. 12</scripRef>. He is
the <i>Sun of righteousness,</i> that has not only light in his
wings for those that can see, but healing in his wings, or beams,
for those that are blind and cannot see, therein far exceeding in
virtue that great light which rules <i>by day.</i> Christ would
cure this blind man, the representative of a blind world, because
he came to be <i>the light of the world,</i> not only to give
<i>light,</i> but to give <i>sight.</i> Now this gives us,
<i>First,</i> A great <i>encouragement</i> to come to him, as a
guiding, quickening, refreshing light. To whom should we look but
to him? Which way should we turn our eyes, but to the light? We
partake of the sun's light, and so we may of Christ's grace,
without money and without price. <i>Secondly,</i> A good
<i>example</i> of usefulness in the world. What Christ saith of
himself, he saith of his disciples: <i>You are lights in the
world,</i> and, if so, <i>Let your light shine.</i> What were
candles made for but to burn?</p>
<p class="indent" id="John.x-p18">III. The manner of the cure of the blind
man, <scripRef id="John.x-p18.1" osisRef="Bible:John.9.6-John.9.7" parsed="|John|9|6|9|7" passage="Joh 9:6,7"><i>v.</i> 6, 7</scripRef>. The
circumstances of the miracle are singular, and no doubt
significant. <i>When he had thus spoken</i> for the instruction of
his disciples, and the opening of their understandings, he
addressed himself to the opening of the blind man's eyes. He did
not defer it till he could do it either more privately, for his
greater safety, or more publicly, for his greater honour, or till
the sabbath was past, when it would give less offence. What good we
have opportunity of doing we should do quickly; he that will never
do a good work till there is nothing to be objected against it will
leave many a good work for ever undone, <scripRef id="John.x-p18.2" osisRef="Bible:Eccl.11.4" parsed="|Eccl|11|4|0|0" passage="Ec 11:4">Eccl. xi. 4</scripRef>. In the cure observe,</p>
<p class="indent" id="John.x-p19">1. The preparation of the eye-salve. Christ
<i>spat on the ground, and made clay of the spittle.</i> He could
have cured him with a word, as he did others, but he chose to do it
in this way to show that he is not <i>tied</i> to any method. He
made clay of his own spittle, because there was no water near; and
he would teach us not to be nice or curious, but, when we have at
any time occasion, to be willing to take up with that which is
<i>next hand,</i> if it will but serve the turn. Why should we
<i>go about</i> for that which may as well be had and done a
<i>nearer way?</i> Christ's making use of his own spittle intimates
that there is healing virtue in every thing that belongs to Christ;
clay made of Christ's spittle was much more precious than the balm
of Gilead.</p>
<p class="indent" id="John.x-p20">2. The application of it to the place:
<i>He anointed the eyes of the blind man with the clay.</i> Or, as
the margin reads it, <i>He spread</i> (<b><i>epechrise</i></b>),
<i>he daubed the clay upon the eyes of the blind man,</i> like a
tender physician; he did it himself with his own hand, though the
patient was a beggar. Now Christ did this, (1.) To magnify his
power in making a blind man to see by that method which one would
think more likely to make a seeing man blind. Daubing clay on the
eyes would <i>close them</i> up, but never <i>open them.</i> Note,
The power of God often works by contraries; and he makes men feel
their own blindness before he gives them sight. (2.) To give an
intimation that it was his mighty hand, the very same that at first
made man out of <i>the clay;</i> for by him God <i>made the
worlds,</i> both the great world, and man the little world. Man was
<i>formed out of the clay,</i> and moulded like the clay, and here
Christ used the same materials to give sight to the body that at
first he used to give being to it. (3.) To represent and typify the
healing and opening of the eyes of the mind by the grace of Jesus
Christ. The design of the gospel is to <i>open men's eyes,</i>
<scripRef id="John.x-p20.1" osisRef="Bible:Acts.26.18" parsed="|Acts|26|18|0|0" passage="Ac 26:18">Acts xxvi. 18</scripRef>. Now the
eye-salve that does the work is of Christ's preparing; it is made
up, not as this, of his spittle, but of his blood, the blood and
water that came out of his pierced side; we must come to Christ for
<i>the eye-salve,</i> <scripRef id="John.x-p20.2" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18">Rev. iii.
18</scripRef>. He only is <i>able,</i> and he only is
<i>appointed,</i> to make it up, <scripRef id="John.x-p20.3" osisRef="Bible:Luke.4.18" parsed="|Luke|4|18|0|0" passage="Lu 4:18">Luke
iv. 18</scripRef>. The means used in this work are very weak and
unlikely, and are made effectual only by the power of Christ; when
a dark world was to be enlightened, and nations of blind souls were
to have their eyes opened, God chose the <i>foolish things, and
weak, and despised,</i> for the doing of it. And the method Christ
takes is first to make men feel themselves blind, as this poor man
did whose eyes were daubed with clay, and then to give them sight.
Paul in his conversion was <i>struck blind</i> for three days, and
then the <i>scales fell from his eyes.</i> The way prescribed for
getting spiritual wisdom is, <i>Let a man become a fool, that he
may be wise,</i> <scripRef id="John.x-p20.4" osisRef="Bible:1Cor.3.18" parsed="|1Cor|3|18|0|0" passage="1Co 3:18">1 Cor. iii.
18</scripRef>. We must be made uneasy with our blindness, as this
man here, and then healed.</p>
<p class="indent" id="John.x-p21">3. The directions given to the patient,
<scripRef id="John.x-p21.1" osisRef="Bible:John.9.7" parsed="|John|9|7|0|0" passage="Joh 9:7"><i>v.</i> 7</scripRef>. His physician
said to him, <i>Go, wash in the pool of Siloam.</i> Not that this
washing was needful to effect the cure; but, (1.) Christ would
hereby try his obedience, and whether he would with an implicit
faith obey the orders of one he was so much a stranger to. (2.) He
would likewise try how he stood affected to the tradition of the
elders, which taught, and perhaps had taught him (for many that are
<i>blind</i> are very knowing), that it was not lawful to wash the
eyes, no not with spittle medicinally, on the sabbath day, much
less to go to a pool of water to wash them. (3.) He would hereby
represent the method of spiritual healing, in which, though the
effect is owing purely to his power and grace, there is duty to be
done by us. Go, search the scriptures, attend upon the ministry,
converse with the wise; this is like washing in the pool of Siloam.
Promised graces must be expected in the way of instituted
ordinances. The waters of baptism were to those who had been
trained up in darkness like the pool of Siloam, in which they might
not only wash and be clean, but <i>wash, and have their eyes
opened.</i> Hence they that were baptized are said to be
<b><i>photisthentes</i></b>—<i>enlightened;</i> and the ancients
called baptism <b><i>photismos</i></b>—<i>illumination.</i>
Concerning the pool of Siloam observe, [1.] That it was supplied
with water from mount Zion, so that these were the <i>waters of the
sanctuary</i> (<scripRef id="John.x-p21.2" osisRef="Bible:Ps.46.4" parsed="|Ps|46|4|0|0" passage="Ps 46:4">Ps. xlvi. 4</scripRef>),
living waters, which were <i>healing,</i> <scripRef id="John.x-p21.3" osisRef="Bible:Ezek.47.9" parsed="|Ezek|47|9|0|0" passage="Eze 47:9">Ezek. xlvii. 9</scripRef>. [2.] That the waters of
Siloam had of old signified the throne and kingdom of the house of
David, pointing at the Messiah (<scripRef id="John.x-p21.4" osisRef="Bible:Isa.8.6" parsed="|Isa|8|6|0|0" passage="Isa 8:6">Isa.
viii. 6</scripRef>), and the Jews who <i>refused the waters of
Shiloah,</i> Christ's doctrine and law, and rejoiced in the
tradition of the elders. Christ would try this man, whether he
would cleave to the waters of Siloam or no. [3.] The evangelist
takes notice of the signification of the name, its being
interpreted <i>sent.</i> Christ is often called the <i>sent of
God,</i> the Messenger of the covenant (<scripRef id="John.x-p21.5" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal. iii. 1</scripRef>); so that when Christ sent him to
the pool of Siloam he did in effect send him to himself; for Christ
is <i>all in all</i> to the healing of souls. Christ as a prophet
directs us to himself as a priest. <i>Go, wash in the fountain
opened,</i> a fountain of life, not a <i>pool.</i></p>
<p class="indent" id="John.x-p22">4. The patient's obedience to these
directions: <i>He went his way therefore,</i> probably led by some
friend or other; or perhaps he was so well acquainted with
Jerusalem that he could find the way himself. Nature often supplies
the want of sight with an uncommon sagacity; and <i>he washed his
eyes;</i> probably the disciples, or some stander by, informed him
that he who bade him do it was that Jesus whom he had heard so much
of, else he would not have gone, at his bidding, on that which
looked so much like a fool's errand; in confidence of Christ's
power, as well as in obedience to his command, he went, and
washed.</p>
<p class="indent" id="John.x-p23">5. The cure effected: <i>He came
seeing.</i> There is more glory in this concise narrative, <i>He
went</i> and <i>washed,</i> and <i>came seeing,</i> than in Cæsar's
<i>Veni, vidi, vici—I came, I saw, I conquered.</i> When the clay
was <i>washed off</i> from his eyes, all the other impediments were
removed with it; so when the pangs and struggles of the new birth
are over, and the pains and terrors of conviction past, the bands
of sin fly off with them, and a glorious light and liberty succeed.
See here an instance, (1.) Of the power of Christ. What cannot
<i>he</i> do who could not only do <i>this,</i> but do it
<i>thus?</i> With a lump of clay laid on either eye, and washed off
again, he couched those cataracts immediately which the most
skilful oculist, with the finest instrument and the most curious
hand, could not remove. No doubt this is <i>he that should
come,</i> for by him the blind receive their sight. (2.) It is an
instance of the virtue of faith and obedience. This man let Christ
do what <i>he</i> pleased, and did what he appointed him to do, and
so was cured. Those that would be healed by Christ must be ruled by
him. He <i>came back</i> from the pool to his neighbours and
acquaintance, wondering and wondered at; he came <i>seeing.</i>
This represents the benefit gracious souls find in attending on
instituted ordinances, according to Christ's appointment; they have
gone to the pool of Siloam weak, and have come away strengthened;
have gone doubting, and come away satisfied; have gone mourning,
and come away rejoicing; have gone trembling, and come away
triumphing; have gone <i>blind,</i> and come away <i>seeing,</i>
come away singing, <scripRef id="John.x-p23.1" osisRef="Bible:Isa.52.8" parsed="|Isa|52|8|0|0" passage="Isa 52:8">Isa. lii.
8</scripRef>.</p>
</div><scripCom id="John.x-p23.2" osisRef="Bible:John.9.8-John.9.12" parsed="|John|9|8|9|12" passage="Joh 9:8-12" type="Commentary"/><div class="Commentary" id="Bible:John.9.8-John.9.12">
<h4 id="John.x-p23.3">Sight Given to One Born
Blind.</h4>
<p class="passage" id="John.x-p24">8 The neighbours therefore, and they which
before had seen him that he was blind, said, Is not this he that
sat and begged?   9 Some said, This is he: others <i>said,</i>
He is like him: <i>but</i> he said, I am <i>he.</i>   10
Therefore said they unto him, How were thine eyes opened?   11
He answered and said, A man that is called Jesus made clay, and
anointed mine eyes, and said unto me, Go to the pool of Siloam, and
wash: and I went and washed, and I received sight.   12 Then
said they unto him, Where is he? He said, I know not.</p>
<p class="indent" id="John.x-p25">Such a wonderful event as the giving of
sight to a man born blind could not but be the talk of the town,
and many heeded it no more than they do other town-talk, that is
but nine days' wonder; but here we are told what the neighbours
said of it, for the confirmation of the matter of fact. That which
at first was not believed without <i>scrutiny</i> may afterwards be
admitted without <i>scruple.</i> Two things are debated in this
conference about it:—</p>
<p class="indent" id="John.x-p26">I. Whether this was the same man that had
before been blind, <scripRef id="John.x-p26.1" osisRef="Bible:John.9.8" parsed="|John|9|8|0|0" passage="Joh 9:8"><i>v.</i>
8</scripRef>.</p>
<p class="indent" id="John.x-p27">1. The neighbours that lived near the place
where he was born and bred, and knew that he had been blind, could
not but be amazed when they saw that he had his eye-sight, had it
on a sudden, and perfectly; and they said, <i>Is not this he that
sat and begged?</i> It seems, this blind man was a common beggar,
being disabled to work for his living; and so discharged from the
obligation of the law, that if <i>any would not work, neither
should he eat.</i> When he could not go about, he <i>sat;</i> if we
cannot <i>work</i> for God, we must <i>sit still</i> quietly for
him. When he could not labour, his parents not being able to
maintain him, he <i>begged.</i> Note, Those who cannot otherwise
subsist must not, like the unjust steward, be <i>ashamed to
beg;</i> let no man be ashamed of anything but sin. There are some
common beggars that are objects of charity, that should be
distinguished; and we must not let the bees starve for the sake of
the drones or wasps that are among them. As to this man, (1.) It
was well ordered by Providence that he on whom this miracle was
wrought should be a common beggar, and so generally known and
remarkable, by which means the truth of the miracle was better
attested, and there were more to witness against those infidel Jews
who would not believe <i>that he had been blind</i> than if he had
been maintained in his father's house. (2.) It was the greater
instance of Christ's condescension that he seemed (as I may say) to
take more pains about the cure of a common beggar than of others.
When it was for the advantage of his miracles that they should be
wrought on those that were remarkable, he pitched upon those that
were made so by their poverty and misery; not by their dignity.</p>
<p class="indent" id="John.x-p28">2. In answer to this inquiry, (1.) Some
said, <i>This is he,</i> the very same man; and these are witnesses
to the truth of the miracle, for they had long known him
stone-blind. (2.) Others, who could not think it possible that a
man born blind should thus on a sudden receive his sight, for that
reason, and no other, said, <i>He is not he, but is like him,</i>
and so, by their confession, if it be he, it is a great miracle
that is wrought upon him. Hence we may take occasion to think, [1.]
Of the wisdom and power of Providence in ordering such a universal
variety of the faces of men and women, so that no two are so alike
but that they may be distinguished, which is necessary to society,
and commerce, and the administration of justice. And, [2.] Of the
wonderful change which the converting grace of God makes upon some
who before were very wicked and vile, but are thereby so
universally and visibly altered that one would not take them to be
the same persons.</p>
<p class="indent" id="John.x-p29">3. This controversy was soon decided by the
man himself: <i>He said, I am he,</i> the very man that so lately
sat and begged; "I am he that was blind, and was an object of the
charity of men, but now see, and am a monument of the mercy and
grace of God." We do not find that the neighbours appealed to him
in this matter, but he, hearing the debate, interposed, and put an
end to it. It is a piece of justice we owe to our neighbours to
rectify their mistakes, and to set things before them, as far as we
are able, in a true light. Applying it spiritually, it teaches us
that those who are savingly enlightened by the grace of God should
be ready to own what they were before that blessed change was
wrought, <scripRef id="John.x-p29.1" osisRef="Bible:1Tim.1.13-1Tim.1.14" parsed="|1Tim|1|13|1|14" passage="1Ti 1:13,14">1 Tim. i. 13,
14</scripRef>.</p>
<p class="indent" id="John.x-p30">II. How he came to have his eyes opened,
<scripRef id="John.x-p30.1" osisRef="Bible:John.9.10-John.9.12" parsed="|John|9|10|9|12" passage="Joh 9:10-12"><i>v.</i> 10-12</scripRef>. They
will now turn aside, and <i>see this great sight,</i> and enquire
further concerning it. He did not <i>sound a trumpet</i> when he
did these alms, nor perform his cures <i>upon a stage;</i> and yet,
like a city upon a hill, they could not be hid. Two things these
neighbours enquire after:—</p>
<p class="indent" id="John.x-p31">1. The manner of the cure: <i>How were
thine eyes opened?</i> The works of the Lord being great, they
ought to be <i>sought out,</i> <scripRef id="John.x-p31.1" osisRef="Bible:Ps.111.2" parsed="|Ps|111|2|0|0" passage="Ps 111:2">Ps.
cxi. 2</scripRef>. It is good to observe the way and method of
God's works, and they will appear the more wonderful. We may apply
it spiritually; it is strange that blind eyes should be opened, but
more strange when we consider how they are opened; how weak the
means are that are used, and how strong the opposition that is
conquered. In answer to this enquiry the poor man gives them a
plain and full account of the matter: <i>A man that is called Jesus
made clay,—and I received sight.</i> <scripRef id="John.x-p31.2" osisRef="Bible:John.9.11" parsed="|John|9|11|0|0" passage="Joh 9:11"><i>v.</i> 11</scripRef>. Note, Those who have
experienced special instances of God's power and goodness, in
temporal or spiritual things, should be ready upon all occasions to
communicate their experiences, for the glory of God and the
instruction and encouragement of others. See David's collection of
his experiences, his own and others', <scripRef id="John.x-p31.3" osisRef="Bible:Ps.34.4-Ps.34.6" parsed="|Ps|34|4|34|6" passage="Ps 34:4-6">Ps. xxxiv. 4-6</scripRef>. It is a debt we owe to our
benefactor, and to our brethren. God's favours are lost <i>upon</i>
us, when they are lost <i>with us,</i> and go no further.</p>
<p class="indent" id="John.x-p32">2. The author of it (<scripRef id="John.x-p32.1" osisRef="Bible:John.9.12" parsed="|John|9|12|0|0" passage="Joh 9:12"><i>v.</i> 12</scripRef>): <i>Where is he?</i> Some
perhaps asked this question out of curiosity. "Where is he, that we
may see him?" A man that did such cures as these might well be a
show, which one would go a good way for the sight of. Others,
perhaps, asked out of ill-will. "Where is he, that we may
<i>seize</i> him?" There was a proclamation out for the discovering
and apprehending of him (<scripRef id="John.x-p32.2" osisRef="Bible:John.11.57" parsed="|John|11|57|0|0" passage="Joh 11:57"><i>ch.</i>
xi. 57</scripRef>); and the unthinking crowd, in spite of all
reason and equity, will have ill thoughts of those that are put
into an ill name. Some, we hope, asked this question out of
<i>good-will.</i> "Where is he, that we may be acquainted with him?
Where is he, that we may come to him, and share in the favours he
is so free of?" In answer to this, he could say nothing: <i>I know
not.</i> As soon as Christ had sent him to the pool of Siloam, it
should seem, he withdrew immediately (as he did, <scripRef id="John.x-p32.3" osisRef="Bible:John.5.13" parsed="|John|5|13|0|0" passage="Joh 5:13"><i>ch.</i> v. 13</scripRef>), and did not stay till the
man returned, as if he either doubted of the effect or waited for
the man's thanks. Humble souls take more pleasure in <i>doing
good</i> than in hearing of it again; it will be time enough to
hear of it in the <i>resurrection of the just.</i> The man had
never seen Jesus, for by the time that he had gained his sight he
had lost his Physician; and he asked, it is probable, <i>Where is
he?</i> None of all the new and surprising objects that presented
themselves could be so grateful to him as one sight of Christ, but
as yet he knew no more of him than that he was called, and rightly
called, <i>Jesus—a Saviour.</i> Thus in the work of grace wrought
upon the soul we see the change, but see not the hand that makes
it; for the way of the Spirit is like that of the wind, which thou
hearest the sound of, but canst not tell <i>whence it comes nor
whither it goes.</i></p>
</div><scripCom id="John.x-p32.4" osisRef="Bible:John.9.13-John.9.34" parsed="|John|9|13|9|34" passage="Joh 9:13-34" type="Commentary"/><div class="Commentary" id="Bible:John.9.13-John.9.34">
<h4 id="John.x-p32.5">The Cavilling of the Pharisees; The
Cavilling of the Pharisees Refuted.</h4>
<p class="passage" id="John.x-p33">13 They brought to the Pharisees him that
aforetime was blind.   14 And it was the sabbath day when
Jesus made the clay, and opened his eyes.   15 Then again the
Pharisees also asked him how he had received his sight. He said
unto them, He put clay upon mine eyes, and I washed, and do see.
  16 Therefore said some of the Pharisees, This man is not of
God, because he keepeth not the sabbath day. Others said, How can a
man that is a sinner do such miracles? And there was a division
among them.   17 They say unto the blind man again, What
sayest thou of him, that he hath opened thine eyes? He said, He is
a prophet.   18 But the Jews did not believe concerning him,
that he had been blind, and received his sight, until they called
the parents of him that had received his sight.   19 And they
asked them, saying, Is this your son, who ye say was born blind?
how then doth he now see?   20 His parents answered them and
said, We know that this is our son, and that he was born blind:
  21 But by what means he now seeth, we know not; or who hath
opened his eyes, we know not: he is of age; ask him: he shall speak
for himself.   22 These <i>words</i> spake his parents,
because they feared the Jews: for the Jews had agreed already, that
if any man did confess that he was Christ, he should be put out of
the synagogue.   23 Therefore said his parents, He is of age;
ask him.   24 Then again called they the man that was blind,
and said unto him, Give God the praise: we know that this man is a
sinner.   25 He answered and said, Whether he be a sinner
<i>or no,</i> I know not: one thing I know, that, whereas I was
blind, now I see.   26 Then said they to him again, What did
he to thee? how opened he thine eyes?   27 He answered them, I
have told you already, and ye did not hear: wherefore would ye hear
<i>it</i> again? will ye also be his disciples?   28 Then they
reviled him, and said, Thou art his disciple; but we are Moses'
disciples.   29 We know that God spake unto Moses: <i>as
for</i> this <i>fellow,</i> we know not from whence he is.  
30 The man answered and said unto them, Why herein is a marvellous
thing, that ye know not from whence he is, and <i>yet</i> he hath
opened mine eyes.   31 Now we know that God heareth not
sinners: but if any man be a worshipper of God, and doeth his will,
him he heareth.   32 Since the world began was it not heard
that any man opened the eyes of one that was born blind.   33
If this man were not of God, he could do nothing.   34 They
answered and said unto him, Thou wast altogether born in sins, and
dost thou teach us? And they cast him out.</p>
<p class="indent" id="John.x-p34">One would have expected that such a miracle
as Christ wrought upon the blind man would have settled his
reputation, and silenced and shamed all opposition, but it had the
contrary effect; instead of being embraced as a prophet for it, he
is prosecuted as a criminal.</p>
<p class="indent" id="John.x-p35">I. Here is the information that was given
in to the Pharisees concerning this matter: <i>They brought to the
Pharisees him that aforetime was blind,</i> <scripRef id="John.x-p35.1" osisRef="Bible:John.9.13" parsed="|John|9|13|0|0" passage="Joh 9:13"><i>v.</i> 13</scripRef>. They brought him to the great
sanhedrim, which consisted chiefly of Pharisees, at least the
Pharisees in the sanhedrim were most active against Christ. 1. Some
think that those who brought this man to the Pharisees did it with
a <i>good design,</i> to show them that this Jesus, whom they
persecuted, was not what they represented him, but really a great
man, and one that gave considerable proofs of a divine mission.
What hath convinced us of the truth and excellency of religion, and
hath removed our prejudices against it, we should be forward, as we
have opportunity, to offer to others for their conviction. 2. It
should seem, rather, that they did it with an <i>ill design,</i> to
exasperate the Pharisees the more against Christ, and there was no
need of this, for they were bitter enough of themselves. They
brought him with such a suggestion as that in <scripRef id="John.x-p35.2" osisRef="Bible:John.11.47-John.11.48" parsed="|John|11|47|11|48" passage="Joh 11:47,48"><i>ch.</i> xi. 47, 48</scripRef>, <i>If we let him
thus alone, all men will believe on him.</i> Note, Those rulers
that are of a persecuting spirit shall never want ill instruments
about them, that will blow the coals, and make them worse.</p>
<p class="indent" id="John.x-p36">II. The ground which was pretended for this
information, and the colour given to it. That which is good was
never maligned but under the imputation of something evil. And the
crime objected here (<scripRef id="John.x-p36.1" osisRef="Bible:John.9.14" parsed="|John|9|14|0|0" passage="Joh 9:14"><i>v.</i>
14</scripRef>) was that <i>it was the sabbath day when Jesus made
the clay, and opened his eyes.</i> The profanation of the sabbath
day is certainly wicked, and gives a man a very ill character; but
the traditions of the Jews had made that to be a violation of the
law of the sabbath which was far from being so. Many a time this
matter was contested between Christ and the Jews, that it might be
settled for the benefit of the church in all ages. But it may be
asked, "Why would Christ not only work miracles on the sabbath day,
but work them in such a manner as he knew would give offence to the
Jews? When he had healed the impotent man, why should he bid him
carry his bed? Could he not have cured this blind man without
making clay?" I answer, 1. He would not seem to yield to the
usurped power of the scribes and Pharisees. Their government was
illegal, their impositions were arbitrary, and their zeal for the
rituals consumed the substantials of religion; and therefore Christ
would not <i>give place</i> to them, <i>by subjection, no not for
an hour.</i> Christ was made under the law of God, but not under
their law. 2. He did it that he might, both by word and action,
expound the law of the fourth commandment, and vindicate it from
their corrupt glosses, and so teach us that a weekly sabbath is to
be <i>perpetually</i> observed in the church, one day in seven (for
what need was there to explain that law, if it must be presently
abrogated?) and that it is not to be so <i>ceremonially</i>
observed by us as it was by the Jews? Works of necessity and mercy
are allowed, and the sabbath-rest to be kept, not so much for its
own sake as in order to the sabbath-work. 3. Christ chose to work
his cures on the sabbath day to dignify and sanctify the day, and
to intimate that spiritual cures should be wrought mostly on the
Christian sabbath day. How many blind eyes have been opened by the
preaching of the gospel, that blessed eye-salve, on the Lord's day!
How many impotent souls cured on that day!</p>
<p class="indent" id="John.x-p37">III. The trial and examination of this
matter by the Pharisees, <scripRef id="John.x-p37.1" osisRef="Bible:John.9.15" parsed="|John|9|15|0|0" passage="Joh 9:15"><i>v.</i>
15</scripRef>. So much passion, prejudice, and ill-humour, and so
little reason, appear here, that the discourse is nothing but
crossing questions. One would think, when a man in these
circumstances was brought before them, they would have been so
taken up in admiring the miracle, and congratulating the happiness
of the poor man, that they could not have been peevish with him.
But their enmity to Christ had divested them of all manner of
humanity, and divinity too. Let us see how they teased this
man.</p>
<p class="indent" id="John.x-p38">1. They interrogated him concerning the
cure itself.</p>
<p class="indent" id="John.x-p39">(1.) They doubted whether he had indeed
been <i>born blind,</i> and demanded proof of that which even the
prosecutors had acknowledged (<scripRef id="John.x-p39.1" osisRef="Bible:John.9.18" parsed="|John|9|18|0|0" passage="Joh 9:18"><i>v.</i> 18</scripRef>): They <i>did not believe,</i>
that is, they would not, that he was <i>born blind.</i> Men that
seek occasion to quarrel with the clearest truths may find it if
they please; and they that resolve to <i>hold fast deceit</i> will
never want a handle to hold it by. This was not a prudent caution,
but a prejudiced infidelity. However, it was a good way that they
took for the clearing of this: <i>They called the parents of the
man who had received his sight.</i> This they did in hopes to
disprove the miracle. These parents were poor and timorous, and if
they had said that they could not be sure that this was their son,
or that it was only some weakness or dimness in his sight that he
had been born with, which if they had been able to get help for him
might have been cured long since, or had otherwise prevaricated,
for fear of the court, the Pharisees had gained their point, had
robbed Christ of the honour of this miracle, which would have
lessened the reputation of all the rest. But God so ordered and
overruled this counsel of theirs that it turned to the more
effectual proof of the miracle, and left them under a necessity of
being either convinced or confounded. Now in this part of the
examination we have,</p>
<p class="indent" id="John.x-p40">[1.] The questions that were put to them
(<scripRef id="John.x-p40.1" osisRef="Bible:John.9.19" parsed="|John|9|19|0|0" passage="Joh 9:19"><i>v.</i> 19</scripRef>): They
<i>asked them</i> in an imperious threatening way, "<i>Is this your
son?</i> Dare you swear to it? <i>Do you say he was born blind?</i>
Are you sure of it? Or did he but pretend to be so, to have an
excuse for his begging? <i>How then doth he now see?</i> That is
impossible, and therefore you had better unsay it." Those who
cannot bear the light of truth do all they can to <i>eclipse</i>
it, and hinder the discovery of it. Thus the <i>managers of
evidence,</i> or mismanagers rather, lead witnesses out of the way,
and teach them how to conceal or disguise the truth, and so involve
themselves in a double guilt, like that of Jeroboam, who sinned,
and made Israel to sin.</p>
<p class="indent" id="John.x-p41">[2.] Their answers to these
interrogatories, in which,</p>
<p class="indent" id="John.x-p42"><i>First,</i> They fully attest that which
they could safely say in this matter; <i>safely,</i> that is, upon
their own knowledge, and <i>safely,</i> that is, without running
themselves into a <i>premunire</i> (<scripRef id="John.x-p42.1" osisRef="Bible:John.9.20" parsed="|John|9|20|0|0" passage="Joh 9:20"><i>v.</i> 20</scripRef>): <i>We know that this is our
son</i> (for they were daily conversant with him, and had such a
natural affection to him as the true mother had, <scripRef id="John.x-p42.2" osisRef="Bible:1Kgs.3.26" parsed="|1Kgs|3|26|0|0" passage="1Ki 3:26">1 Kings iii. 26</scripRef>, which made them know it was
<i>their own</i>); and we know that he was <i>born blind.</i> They
had reason to know it, inasmuch as it had cost them many a sad
thought, and many a careful troublesome hour, about him. How often
had they looked upon him with grief, and lamented their child's
blindness more than all the burdens and inconveniences of their
poverty, and wished he had never been born, rather than be born to
such an uncomfortable life! Those who are ashamed of their
children, or any of their relations, because of their bodily
infirmities, may take a reproof from <i>these</i> parents, who
freely owned, This is <i>our son,</i> though he was <i>born
blind,</i> and lived upon alms.</p>
<p class="indent" id="John.x-p43"><i>Secondly,</i> They cautiously decline
giving any evidence concerning his cure; partly because they were
not themselves eye-witnesses of it, and could say nothing to it
<i>of their own knowledge;</i> and partly because they found it was
a <i>tender point,</i> and would not bear to be meddled with. And
therefore, having owned that he was <i>their son</i> and was
<i>born blind,</i> further these deponents say not.</p>
<p class="indent" id="John.x-p44"><i>a.</i> Observe how warily they express
themselves (<scripRef id="John.x-p44.1" osisRef="Bible:John.9.21" parsed="|John|9|21|0|0" passage="Joh 9:21"><i>v.</i> 21</scripRef>):
"<i>By what means he now seeth we know not,</i> or <i>who has
opened his eyes we know not,</i> otherwise than by <i>hearsay;</i>
we can give no account either by what means or by whose hand it was
done." See how the wisdom of this world teaches men to <i>trim</i>
the matter in critical junctures. Christ was accused as a
sabbath-breaker, and as an imposter. Now these parents of the blind
man, though they were not eye-witnesses of the cure, were yet fully
assured of it, and were bound in gratitude to have borne their
testimony to the honour of the Lord Jesus, who had done their son
so great a kindness; but they had not courage to do it, and then
thought it might serve to atone for their not appearing in favour
of him that they said nothing to his prejudice; whereas, in the day
of trial, he that is not <i>apparently</i> for Christ is justly
looked upon as <i>really against</i> him, <scripRef id="John.x-p44.2" osisRef="Bible:Luke.11.23 Bible:Mark.8.38" parsed="|Luke|11|23|0|0;|Mark|8|38|0|0" passage="Lu 11:23,Mk 8:38">Luke xi. 23; Mark viii. 38</scripRef>. That they
might not be further urged in this matter, they refer themselves
and the court to him: <i>He is of age, ask him, he shall speak for
himself.</i> This implies that while children are not of age (while
they are <i>infants,</i> such as cannot speak) it is incumbent upon
their parents to <i>speak for them,</i> speak to God for them in
prayer, speak to the church for them in baptism; but, when they are
of age, it is fit that they should be asked whether they be willing
to stand to that which their parents did for them, and let them
speak for themselves. This man, though he was <i>born blind,</i>
seems to have been of quick understanding above many, which enabled
him to speak for himself better than his friends could speak for
him. Thus God often by a kind providence makes up in the mind what
is wanting in the body, <scripRef id="John.x-p44.3" osisRef="Bible:1Cor.12.23-1Cor.12.24" parsed="|1Cor|12|23|12|24" passage="1Co 12:23,24">1 Cor.
xii. 23, 24</scripRef>. His parents turning them over to him was
only to save themselves from trouble, and expose him; whereas they
that had so great an interest in his <i>mercies</i> had reason to
embark with him in his <i>hazards</i> for the honour of that Jesus
who had done so much for them.</p>
<p class="indent" id="John.x-p45"><i>b.</i> See the reason why they were so
cautious (<scripRef id="John.x-p45.1" osisRef="Bible:John.9.22-John.9.23" parsed="|John|9|22|9|23" passage="Joh 9:22,23"><i>v.</i> 22,
23</scripRef>): <i>Because they feared the Jews.</i> It was not
because they would put an honour upon their son, by making him his
own advocate, or because they would have the matter cleared by the
<i>best hand,</i> but because they would shift trouble off from
themselves, as most people are in care to do, no matter on whom
they throw it. Near is my friend, and near is my child, and perhaps
near is my religion, but <i>nearer is myself—Proximus egomet
mihi.</i> But Christianity teaches another lesson, <scripRef id="John.x-p45.2" osisRef="Bible:1Cor.10.24 Bible:Esth.8.6" parsed="|1Cor|10|24|0|0;|Esth|8|6|0|0" passage="1Co 10:24,Es 8:6">1 Cor. x. 24; Esth. viii. 6</scripRef>.
Here is,</p>
<p class="indent" id="John.x-p46">(<i>a.</i>) The <i>late law</i> which the
sanhedrim had made. It was agreed and enacted by their authority
that, if any man within their jurisdiction did <i>confess</i> that
Jesus <i>was Christ, he should be put out of the synagogue.</i>
Observe,</p>
<p class="indent" id="John.x-p47">[<i>a.</i>] The crime designed to be
punished, and so prevented, by this statute, and that was embracing
Jesus of Nazareth as the promised Messiah, and manifesting this by
any overt-act, which amounted to a confessing of him. They
themselves did expect a Messiah, but they could by no means bear to
think that this Jesus should be he, nor admit the question whether
he were or no, for two reasons:—<i>First,</i> Because his precepts
were all so contrary to their traditional <i>laws.</i> The
spiritual worship he prescribed overthrew their formalities; nor
did any thing more effectually destroy their singularity and
narrow-spiritedness than that universal charity which he taught;
humility and mortification, repentance and self-denial, were
lessons new to them, and sounded harsh and strange in their ears.
<i>Secondly,</i> Because his promises and appearances were so
contrary to their traditional hopes. They expected a Messiah in
outward pomp and splendour, that should not only free the nation
from the Roman yoke, but advance the grandeur of the sanhedrim, and
make all the members of it princes and peers: and now to hear of a
Messiah whose outward circumstances were all mean and poor, whose
first appearance and principal residence were in Galilee, a
despised province, who never made his court to them, nor sought
their favour, whose followers were neither sword-men nor gown-men,
nor any men of honour, but contemptible fishermen, who proposed and
promised no redemption but from sin, no consolation of Israel but
what is spiritual and divine, and at the same time bade his
followers expect the cross, and count upon persecution; this was
such a reproach to all the ideas they had formed and filled the
minds of their people with, such a blow to their power and
interest, and such a disappointment to all their hopes, that they
could never be reconciled to it, nor so much as give it a fair or
patient hearing, but, right or wrong, it must be
<i>crushed.</i></p>
<p class="indent" id="John.x-p48">[<i>b.</i>] The penalty to be inflicted for
this crime. If any should own himself a disciple of Jesus, he
should be deemed and taken as an apostate from the faith of the
Jewish church, and a rebel and traitor against the government of
it, and should therefore be <i>put out of the synagogue,</i> as one
that had rendered himself unworthy of the honours, and incapable of
the privileges, of their church; he should be excommunicated, and
expelled the commonwealth of Israel. Nor was this merely an
ecclesiastical censure, which a man that made no conscience of
their authority might slight, but it was, in effect, an
<i>outlawry,</i> which excluded a man from civil commerce and
deprived him of his liberty and property. Note, <i>First,</i>
Christ's holy religion, from its first rise, has been opposed by
penal laws made against the professors of it; as if men's
consciences would otherwise <i>naturally</i> embrace it, this
unnatural force has been put upon them. <i>Secondly,</i> The
church's artillery, when the command of it has fallen into ill
hands, has often been turned against itself, and ecclesiastical
censures have been made to serve a carnal secular interest. It is
no new thing to see those cast out of the synagogue that were the
greatest ornaments and blessings of it, and to hear those that
expelled them say, <i>The Lord be glorified,</i> <scripRef id="John.x-p48.1" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi. 5</scripRef>. Now of this edict it is said,
1. That the Jews had agreed it, or <i>conspired</i> it. Their
consultation and communion herein were a perfect conspiracy against
the crown and dignity of the Redeemer, against the Lord and his
Anointed. 2. That they had already agreed it. Though he had been
but a few months in any public character among them, and, one would
think, in so short a time could not have made them jealous of him,
yet thus early were they aware of his growing interest, and already
agreed to do their utmost to suppress it. He had lately made his
escape out of the temple, and, when they saw themselves baffled in
their attempts to take him, they presently took this course, to
make it penal for any body to own him. Thus unanimous and thus
expeditious are the enemies of the church, and their counsels; but
he that <i>sits in heaven laughs at them,</i> and <i>has them in
derision,</i> and so may we.</p>
<p class="indent" id="John.x-p49">(<i>b.</i>) The influence which this law
had upon the parents of the blind man. They declined saying any
thing of Christ, and shuffled it off to their son, <i>because they
feared the Jews.</i> Christ had incurred the frowns of the
government to do their son a kindness, but they would not incur
them to do him any honour. Note, <i>The fear of man brings a
snare</i> (<scripRef id="John.x-p49.1" osisRef="Bible:Prov.29.25" parsed="|Prov|29|25|0|0" passage="Pr 29:25">Prov. xxix. 25</scripRef>),
and often makes people deny and disown Christ, and his truths and
ways, and act against their consciences. Well, the parents have
thus disentangled themselves, and are discharged from any further
attendance; let us now go on with the examination of the man
himself; the doubt of the Pharisees, whether he was <i>born
blind,</i> was put out of doubt <i>by them;</i> and therefore,</p>
<p class="indent" id="John.x-p50">(2.) They enquired of <i>him</i> concerning
the <i>manner of the cure,</i> and made their remarks upon it,
<scripRef id="John.x-p50.1" osisRef="Bible:John.9.15-John.9.16" parsed="|John|9|15|9|16" passage="Joh 9:15,16"><i>v.</i> 15, 16</scripRef>.</p>
<p class="indent" id="John.x-p51">[1.] The same question which his neighbours
had put to him <i>now again the Pharisees asked him, how he had
received his sight.</i> This they enquired not with any sincere
desire to find out the truth, by tracing the report to the
original, but with a desire to find an occasion against Christ;
for, if the man should relate the matter fully, they would prove
Christ a sabbath-breaker; if he should vary from his former story,
they would have some colour to suspect the whole to be a
collusion.</p>
<p class="indent" id="John.x-p52">[2.] The same answer, in effect, which he
had before given to his neighbours, he here repeats to the
Pharisees: <i>He put clay upon mine eyes, and I washed, and do
see.</i> He does not here speak of the making of the clay, for
indeed he had not seen it made. That circumstance was not
essential, and might give the Pharisees most occasion against him,
and therefore he waives it. In the former account he said, <i>I
washed, and received sight;</i> but lest they should think it was
only a glimpse for the present, which a heated imagination might
fancy itself to have, he now says, "<i>I do see:</i> it is a
complete and lasting cure."</p>
<p class="indent" id="John.x-p53">[3.] The remarks made upon this story were
very different, and occasioned a debate in the court, <scripRef id="John.x-p53.1" osisRef="Bible:John.9.16" parsed="|John|9|16|0|0" passage="Joh 9:16"><i>v.</i> 16</scripRef>.</p>
<p class="indent" id="John.x-p54"><i>First,</i> Some took this occasion to
censure and condemn Christ for what he had done. Some of the
Pharisees said, <i>This man is not of God,</i> as he pretends,
<i>because he keepeth not the sabbath day.</i> 1. The doctrine upon
which this censure is grounded is very true—that those <i>are not
of God</i>—those pretenders to prophecy not <i>sent of God,</i>
those pretenders to saintship not <i>born of God</i>—who do not
<i>keep the sabbath day.</i> Those that are of God will <i>keep the
commandments of God;</i> and this is his commandment, that we
sanctify the sabbath. Those that are of God keep up communion with
God, and delight to hear from him, and speak to him, and therefore
will observe the sabbath, which is a day appointed for intercourse
with heaven. The sabbath is called a <i>sign,</i> for the
sanctifying of it is a sign of a sanctified heart, and the
profaning of it a sign of a profane heart. But, 2. The application
of it to our Saviour is very unjust, for he did religiously observe
the sabbath day, and never in any instance violated it, never did
otherwise than <i>well</i> on the sabbath day. He did not keep the
sabbath according to the tradition of the elders and the
superstitious observances of the Pharisees, but he kept it
according to the command of God, and therefore, no doubt, he was of
God, and his miracles proved him to be <i>Lord also of the sabbath
day.</i> Note, much unrighteous and uncharitable judging is
occasioned by men's making the rules of religion more strict than
God has made them, and adding their own fancies to God's
appointments, as the Jews here, in the case of
sabbath-sanctification. We ourselves may forbear such and such
things, on the sabbath day, as we find a distraction to us, and we
do well, but we must not therefore tie up others to the same
strictness. Every thing that we take for a rule of practice must
not presently be made a rule of judgment.</p>
<p class="indent" id="John.x-p55"><i>Secondly,</i> Others spoke in his
favour, and very pertinently urged, <i>How can a man that is a
sinner do such miracles?</i> It seems that even in this <i>council
of the ungodly</i> there were some that were capable of a <i>free
thought,</i> and were witnesses for Christ, even in the midst of
his enemies. The matter of fact was plain, that this was a true
miracle, the more it was searched into the more it was cleared; and
this brought his former similar works to mind, and gave occasion to
speak magnificently of them, <b><i>toiauta semeia</i></b>—<i>such
great signs,</i> so many, so evident. And the inference from it is
very natural: Such things as these could never be done by a <i>man
that is a sinner,</i> that is, not by any mere man, in his own
name, and by his own power; or, rather, not by one that is a cheat
or an imposter, and in that sense a a sinner; such a one may indeed
show some <i>signs and lying wonders,</i> but not such signs and
true wonders as Christ wrought. How could a man produce such divine
credentials, if he had not a divine commission? Thus there was a
<i>division among them, a schism,</i> so the word is; they clashed
in their opinion, a warm debate arose, and the <i>house divided</i>
upon it. Thus God defeats the counsels of his enemies by dividing
them; and by such testimonies as these given against the malice of
persecutors, and the rubs they meet with, their designs against the
church are sometimes rendered ineffectual and always
inexcusable.</p>
<p class="indent" id="John.x-p56">2. After their enquiry concerning the cure,
we must observe their enquiry concerning the <i>author</i> of it.
And here observe,</p>
<p class="indent" id="John.x-p57">(1.) What the man said of him, in answer to
their enquiry. They ask him (<scripRef id="John.x-p57.1" osisRef="Bible:John.9.17" parsed="|John|9|17|0|0" passage="Joh 9:17"><i>v.</i>
17</scripRef>), "<i>What sayest thou of him, seeing that he has
opened thine eyes?</i> What dost thou think of his doing this? And
what idea hast thou of him that did it?" If he should speak
<i>slightly</i> of Christ, in answer to this, as he might be
tempted to do, to please them, now that he was in their hands, as
his parents had done—if he should say, "I know not what to make of
him; he may be a conjuror for aught I know, or some
mountebank"—they would have triumphed in it. Nothing confirms
Christ's enemies in their enmity to him so much as the slights put
upon him by those that have passed for his friends. But, if he
should speak honourably of Christ, they would prosecute him upon
their new law, which did not except, no, not his own patient; they
would make him an example, and so deter others from applying to
Christ for cures, for which, though they came cheap from Christ,
yet they would make them pay dearly. Or perhaps Christ's friends
proposed to have the man's own sentiments concerning his physician,
and were willing to know, since he appeared to be a sensible man,
what he thought of him. Note, Those whose eyes Christ has opened
know best what to say of him, and have great reason, upon all
occasions, to say well of him. What think we of Christ? To this
question the poor man makes a short, plain, and direct answer:
"<i>He is a prophet,</i> he is one inspired and sent of God to
preach, and work miracles, and deliver to the world a divine
message." There had been no prophets among the Jews for three
hundred years; yet they did not conclude that they should have no
more, for they knew that he was yet to come who should <i>seal up
vision and prophecy,</i> <scripRef id="John.x-p57.2" osisRef="Bible:Dan.9.24" parsed="|Dan|9|24|0|0" passage="Da 9:24">Dan. ix.
24</scripRef>. It should seem, this man had not any thoughts that
Christ was the Messiah, the great prophet, but one of the same rank
with the other prophets. The woman of Samaria concluded he was <i>a
prophet</i> before she had any thought of his being the Messiah
(<scripRef id="John.x-p57.3" osisRef="Bible:John.4.19" parsed="|John|4|19|0|0" passage="Joh 4:19"><i>ch.</i> iv. 19</scripRef>); so
this blind man thought well of Christ according to the light he
had, though he did not think well enough of him; but, being
faithful in what he had already attained to, God revealed even
<i>that</i> unto him. This poor blind beggar had a clearer judgment
of the things pertaining to the kingdom of God, and saw further
into the proofs of a divine mission, than the <i>masters in
Israel,</i> that assumed an authority to judge of prophets.</p>
<p class="indent" id="John.x-p58">(2.) What they said of him, in reply to the
man's testimony. Having in vain attempted to invalidate the
evidence of the fact, and finding that indeed a <i>notable miracle
was wrought,</i> and they <i>could not deny it,</i> they renew
their attempt to banter it, and run it down, and do all they can to
shake the good opinion the man had of him that opened his eyes, and
to convince him that Christ was a bad man (<scripRef id="John.x-p58.1" osisRef="Bible:John.9.24" parsed="|John|9|24|0|0" passage="Joh 9:24"><i>v.</i> 24</scripRef>): <i>Give God the praise, we
know that this man is a sinner.</i> Two ways this is understood:
[1.] By way of <i>advice,</i> to take heed of ascribing the praise
of his cure to a sinful man, but to give it all to God, to whom it
was due. Thus, under colour of zeal for the honour of God, they rob
Christ of his honour, as those do who will not worship Christ as
God, under pretence of zeal for this great truth, that there is but
one God to be worshipped; whereas this is his declared will, that
all men should <i>honour the Son even as they honour the
Father;</i> and in confessing that Christ is Lord we <i>give glory
to God the Father.</i> When God makes use of men that are sinners
as instruments of good to us, we must <i>give God the glory,</i>
for every creature is that to us which he makes it to be; and yet
there is gratitude owing to the instruments. It was a good word,
<i>Give God the praise,</i> but here it was ill used; and there
seems to be this further in it, "This man is <i>a sinner,</i> a
<i>bad man,</i> and therefore give the praise so much the more to
God, who could work by such an instrument." [2.] By way of
<i>adjuration;</i> so some take it. "We know (though thou dost not,
who hast but lately come, as it were, into a new world) that this
man is <i>a sinner,</i> a great impostor, and cheats the country;
this we are sure of, therefore <i>give God praise</i>" (as Joshua
said to Achan) "by making an ingenuous confession of the fraud and
collusion which we are confident there is in this matter; in God's
name, man, tell the truth." Thus is God's name abused in papal
inquisitions, when by oaths, <i>ex officio,</i> they extort
accusations of <i>themselves</i> from the <i>innocent,</i> and of
<i>others</i> from the <i>ignorant.</i> See how basely they speak
of the Lord Jesus: <i>We know that this man is a sinner,</i> is a
man of sin. In which we may observe, <i>First,</i> Their insolence
and pride. They would not have it thought, when they asked the man
what he thought of him, that they needed information; nay, they
know very well that he is a sinner, and nobody can convince them of
the contrary. He had challenged them to their faces (<scripRef id="John.x-p58.2" osisRef="Bible:John.8.46" parsed="|John|8|46|0|0" passage="Joh 8:46"><i>ch.</i> viii. 46</scripRef>) to <i>convince
him of sin,</i> and they had nothing to say; but now behind his
back they speak of him as a malefactor, convicted upon the
notorious evidence of the fact. Thus false accusers make up in
confidence what is wanting in proof. <i>Secondly,</i> The injury
and indignity hereby done to the Lord Jesus. When he became man, he
took upon him the form not only of a <i>servant,</i> but of a
<i>sinner</i> (<scripRef id="John.x-p58.3" osisRef="Bible:Rom.8.3" parsed="|Rom|8|3|0|0" passage="Ro 8:3">Rom. viii. 3</scripRef>),
and passed for a sinner in common with the rest of mankind. Nay, he
was represented as a sinner of the first magnitude, a sinner above
all men; and, being <i>made sin for us,</i> he despised even this
shame.</p>
<p class="indent" id="John.x-p59">3. The debate that arose between the
Pharisees and this poor man concerning Christ. They say, <i>He is a
sinner;</i> he says, <i>He is a prophet.</i> As it is an
encouragement to those who are concerned for the cause of Christ to
hope that it shall never be lost for want of witnesses, when they
find a poor blind beggar picked up from the way-side, and made a
witness for Christ, to the faces of his most impudent enemies; so
it is an encouragement to those who are called out to witness for
Christ to find with what prudence and courage this man managed his
defence, according to the promise, <i>It shall be given you in that
same hour what you shall speak.</i> Though he had never seen Jesus,
he had felt his grace. Now in the parley between the Pharisees and
this poor man we may observe three steps:—</p>
<p class="indent" id="John.x-p60">(1.) He sticks to the certain matter of
fact the evidence of which they endeavour to shake. That which is
doubtful is best resolved into that which is plain, and therefore,
[1.] He adheres to that which to himself at least, and to his own
satisfaction, was past dispute (<scripRef id="John.x-p60.1" osisRef="Bible:John.9.25" parsed="|John|9|25|0|0" passage="Joh 9:25"><i>v.</i> 25</scripRef>): "<i>Whether he be a sinner or
no I know not,</i> I will not now stand to dispute, nor need I, the
matter is plain, and though I should altogether hold my peace would
speak for itself;" or, as it might better be rendered, "<i>If he be
a sinner, I know it not,</i> I see no reason to say so, but the
contrary; for this <i>one thing I know,</i> and can be more sure of
than you can be of that of which you are so confident, <i>that
whereas I was blind, now I see,</i> and therefore must not only say
that he has been a good friend to me, but that he is a
<i>prophet;</i> I am both able and bound to speak well of him." Now
here, <i>First,</i> He tacitly reproves their great assurance of
the ill character they gave of the blessed Jesus: "You say that you
<i>know</i> him to be a <i>sinner;</i> I, who know him as well as
you do, cannot give any such character." <i>Secondly,</i> He boldly
relies upon his own experience of the power and goodness of the
holy Jesus, and resolves to abide by it. There is no disputing
against experience, nor arguing a man out of his senses; here is
one that is properly an eyewitness of the power and grace of
Christ, though he had never seen him. Note, As Christ's mercies are
most valued by those that have felt the want of them, that have
been blind and now see, so the most powerful and durable affections
to Christ are those that arise from an experimental knowledge of
him, <scripRef id="John.x-p60.2" osisRef="Bible:1John.1.1 Bible:Acts.4.20" parsed="|1John|1|1|0|0;|Acts|4|20|0|0" passage="1Jo 1:1,Ac 4:20">1 John i. 1; Acts iv.
20</scripRef>. The poor man does not here give a nice account of
the method of the cure, nor pretend to describe it
<i>philosophically,</i> but in short, <i>Whereas I was blind, now I
see.</i> Thus in the work of grace in the soul, though we cannot
tell when and how, by what instruments and by what steps and
advances, the blessed change was wrought, yet we may take the
comfort of it if we can say, through grace, "<i>Whereas I was
blind, now I see.</i> I did live a carnal, worldly, sensual life,
but, thanks be to God, it is now otherwise with me," <scripRef id="John.x-p60.3" osisRef="Bible:Eph.5.8" parsed="|Eph|5|8|0|0" passage="Eph 5:8">Eph. v. 8</scripRef>. [2.] They endeavour to
baffle and stifle the evidence by a needless repetition of their
enquiries into it (<scripRef id="John.x-p60.4" osisRef="Bible:John.9.26" parsed="|John|9|26|0|0" passage="Joh 9:26"><i>v.</i>
26</scripRef>): <i>What did he to thee? How opened he thine
eyes?</i> They asked these questions, <i>First,</i> Because they
wanted something to say, and would rather speak
<i>impertinently</i> than seem to be silenced or run a-ground. Thus
eager disputants, that resolve they will have the last word, by
such vain repetitions, to avoid the shame of being silenced, make
themselves accountable for many idle words. <i>Secondly,</i>
Because they hoped, by putting the man upon repeating his evidence,
to catch him tripping in it, or wavering, and then they would think
they had gained a good point.</p>
<p class="indent" id="John.x-p61">(2.) He upbraids them with their obstinate
infidelity and invincible prejudices, and they revile him as a
disciple of Jesus, <scripRef id="John.x-p61.1" osisRef="Bible:John.9.27-John.9.29" parsed="|John|9|27|9|29" passage="Joh 9:27-29"><i>v.</i>
27-29</scripRef>, where the man is more bold with them and they are
more sharp upon him than before.</p>
<p class="indent" id="John.x-p62">[1.] The man boldly upbraids them with
their wilful and unreasonable opposition to the evidence of this
miracle, <scripRef id="John.x-p62.1" osisRef="Bible:John.9.27" parsed="|John|9|27|0|0" passage="Joh 9:27"><i>v.</i> 27</scripRef>. He
would not gratify them with a repetition of the story, but bravely
replied, <i>I have told you already, and you did not hear,
wherefore would you hear it again, will you also be his
disciples?</i> Some think that he spoke <i>seriously,</i> and
really expecting that they would be convinced. "He had many
disciples, I will be one, will you also come in among them?" Some
zealous young Christians see so much reason for religion that they
are ready to think every one will presently be on their mind. But
it rather seems to be spoken <i>ironically: "Will you be his
disciples?</i> No, I know you abhor the thoughts of it; why then
should you desire to hear that which will either make you his
disciples or leave you inexcusable if you be not?" Those that
wilfully shut their eyes against the light, as these Pharisees here
did, <i>First,</i> Make themselves contemptible and base, as these
here did, who were justly exposed by this poor man for denying the
conclusion, when they had nothing to object against either of the
premises. <i>Secondly,</i> They forfeit all the benefit of further
instructions and means of knowledge and conviction: they that have
been told once, and <i>would not hear,</i> why should they be told
it again? <scripRef id="John.x-p62.2" osisRef="Bible:Jer.51.9" parsed="|Jer|51|9|0|0" passage="Jer 51:9">Jer. li. 9</scripRef>. See
<scripRef id="John.x-p62.3" osisRef="Bible:Matt.10.14" parsed="|Matt|10|14|0|0" passage="Mt 10:14">Matt. x. 14</scripRef>.
<i>Thirdly,</i> They hereby <i>receive the grace of God in
vain.</i> This implied in that, "<i>Will you be his disciples?</i>
No, you resolve you will not; why then would you hear it again,
only that you may be his accusers and persecutors?" Those who will
not see cause to embrace Christ, and join with his followers, yet,
one would think, should see cause enough not to hate and persecute
him and them.</p>
<p class="indent" id="John.x-p63">[2.] For this they scorn and revile him,
<scripRef id="John.x-p63.1" osisRef="Bible:John.9.28" parsed="|John|9|28|0|0" passage="Joh 9:28"><i>v.</i> 28</scripRef>. When they
could not resist the wisdom and spirit by which he spoke, they
broke out into a passion, and scolded him, began to call names, and
give him ill language. See what Christ's faithful witnesses must
expect from the adversaries of his truth and cause; let them count
upon <i>all manner of evil</i> to be said of them, <scripRef id="John.x-p63.2" osisRef="Bible:Matt.5.11" parsed="|Matt|5|11|0|0" passage="Mt 5:11">Matt. v. 11</scripRef>. The method commonly taken
by unreasonable man is to make out with railing what is wanting in
truth and reason.</p>
<p class="indent" id="John.x-p64"><i>First,</i> They taunted this man for his
affection to Christ; they said, <i>Thou art his disciple,</i> as if
that were reproach enough, and they could not say worse of him. "We
scorn to be his disciples, and will leave that preferment to thee,
and such scoundrels as thou art." They do what they can to put
Christ's religion in an ill name, and to represent the profession
of it as a contemptible scandalous thing. They <i>reviled him.</i>
The Vulgate reads it, <i>maledixerunt eum—they cursed him;</i> and
what was their curse? It was this, <i>Be thou his disciple.</i>
"May such a curse" (saith St. Augustine here) "ever be on us and on
our children!" If we take our measures of credit and disgrace from
the sentiment or rather clamours of a blind deluded world, we shall
<i>glory in our shame,</i> and be <i>ashamed of our glory.</i> They
had no reason to call this man a <i>disciple of</i> Christ, he had
neither seen him nor heard him preach, only he had spoken
favourably of a kindness Christ had done him, and this they could
not bear.</p>
<p class="indent" id="John.x-p65"><i>Secondly,</i> They gloried in their
relation to Moses as their Master: "<i>We are Moses's
disciples,</i> and do not either need or desire any other teacher."
Note, 1. Carnal professors of religion are very apt to trust to,
and be proud of, the dignities and privileges of their profession,
while they are strangers to the principles and powers of their
religion. These Pharisees had before boasted of their good
parentage: <i>We are Abraham's seed;</i> here they boast of their
good education, <i>We are Moses's disciples;</i> as if these would
save them. 2. It is sad to see how much one part of religion is
opposed, under colour of zeal for another part. There was a perfect
harmony between Christ and Moses; Moses prepared for Christ, and
Christ perfected Moses, so that they might be disciples of Moses,
and become the disciples of Christ too; and yet they here put them
in opposition, nor could they have persecuted Christ but under the
shelter of the abused name of Moses. Thus those who gainsay the
doctrine of free grace value themselves as promoters of man's duty,
<i>We are Moses's disciples;</i> while, on the other hand, those
that cancel the obligation of the law value themselves as the
assertors of free grace, and as if none were the disciples of Jesus
but they; whereas, if we rightly understand the matter, we shall
see God's grace and man's duty meet together and kiss and befriend
each other.</p>
<p class="indent" id="John.x-p66"><i>Thirdly,</i> They gave some sort of
reason for their adhering to Moses against Christ (<scripRef id="John.x-p66.1" osisRef="Bible:John.9.29" parsed="|John|9|29|0|0" passage="Joh 9:29"><i>v.</i> 29</scripRef>): <i>We know that God
spoke unto Moses; as for this fellow, we know not whence he is.</i>
But did they not know that among other things which God spoke unto
Moses this was one, that they must expect another prophet, and
further revelation of the mind of God? yet, when our Lord Jesus,
pursuant to what God said to Moses, did appear, and gave sufficient
proofs of his being that prophet, under pretence of sticking to the
old religion, and the established church, they not only forfeited,
but forsook, their own mercies. In this argument of theirs observe,
1. How impertinently they allege, in defence of their enmity to
Christ, that which none of his followers ever denied: <i>We know
that God spoke unto Moses,</i> and, thanks be to God, we know it
too, more plainly to Moses than to any other of the prophets; but
what then? God spoke to Moses, and does it therefore follow that
Jesus is an impostor? Moses was a prophet also? Moses spoke
honourably of Jesus (<scripRef id="John.x-p66.2" osisRef="Bible:John.5.46" parsed="|John|5|46|0|0" passage="Joh 5:46"><i>ch.</i> v.
46</scripRef>), and Jesus spoke honourably of Moses (<scripRef id="John.x-p66.3" osisRef="Bible:Luke.16.29" parsed="|Luke|16|29|0|0" passage="Lu 16:29">Luke xvi. 29</scripRef>); they were both
faithful in the same house of God, Moses as a servant, Christ as a
Son; therefore their pleading Moses' divine warrant in opposition
to Christ's was an artifice, to make unthinking people believe it
was as certain that Jesus was a false prophet as that Moses was a
true one; whereas they were both true. 2. How absurdly they urge
their ignorance of Christ as a reason to justify their contempt of
him: <i>As for this fellow.</i> Thus scornfully do they speak of
the blessed Jesus, as if they did not think it worth while to
charge their memories with a name so inconsiderable; they express
themselves with as much disdain of the Shepherd of Israel as if he
had not been worthy to be <i>set with the dogs of their flock: As
for this fellow,</i> this sorry fellow, <i>we know not whence he
is.</i> They looked upon themselves to have the key of knowledge,
that none must preach without a license first had and obtained from
them, under the seal of their court. They expected that all who set
up for teachers should apply to them, and give them satisfaction,
which this Jesus had never done, never so far owned their power as
to ask their leave, and therefore they concluded him an intruder,
and one that came not in by the door: <i>They knew not whence</i>
nor what <i>he was,</i> and therefore concluded him a
<i>sinner;</i> whereas those we know little of we should judge
charitably of; but proud and narrow souls will think none good but
themselves, and those that are in their interest. It was not long
ago that the Jews had made the contrary to this an objection
against Christ (<scripRef id="John.x-p66.4" osisRef="Bible:John.7.27" parsed="|John|7|27|0|0" passage="Joh 7:27"><i>ch.</i> vii.
27</scripRef>): <i>We know this man whence he is, but when Christ
comes no man knows whence he is.</i> Thus they could with the
greatest assurance either affirm or deny the same thing, according
as they saw it would serve their turn. They <i>knew not whence he
was;</i> and whose fault was that? (1.) It is certain that they
ought to have enquired. The Messiah was to appear about this time,
and it concerned them to look about them, and examine every
indication; but these priests, like those, <scripRef id="John.x-p66.5" osisRef="Bible:Jer.2.6" parsed="|Jer|2|6|0|0" passage="Jer 2:6">Jer. ii. 6</scripRef>, <i>said not, Where is the
Lord?</i> (2.) It is certain that they might have known whence he
was, might not only have known, by searching the register, that he
was born in Bethlehem; but by enquiring into his doctrine,
miracles, and conversation, they might have known that he was sent
of God, and had better orders, a better commission, and far better
instructions, than any they could give him. See the absurdity of
infidelity. Men will not know the doctrine of Christ because they
are resolved they will not believe it, and then pretend they do not
believe it because they do not know it. Such ignorance and
unbelief, which support one another, aggravate one another.</p>
<p class="indent" id="John.x-p67">(3.) He reasons with them concerning this
matter, and they excommunicate him.</p>
<p class="indent" id="John.x-p68">[1.] The poor man, finding that he had
reason on his side, which they could not answer, grows more bold,
and, in prosecution of his argument, is very close upon them.</p>
<p class="indent" id="John.x-p69"><i>First,</i> He wonders at their obstinate
infidelity (<scripRef id="John.x-p69.1" osisRef="Bible:John.9.30" parsed="|John|9|30|0|0" passage="Joh 9:30"><i>v.</i> 30</scripRef>);
not at all daunted by their frowns, nor shaken by their confidence,
he bravely answered, "<i>Why, herein is a marvelous thing,</i> the
strangest instance of wilful ignorance that ever was heard of among
men that pretend to sense, that <i>you know not whence he is,</i>
and yet he has opened mine eyes." Two things he wonders at:—1.
That they should be strangers to a man so <i>famous.</i> He that
could open the eyes of the blind must certainly be a considerable
man, and worth taking notice of. The Pharisees were inquisitive
men, had a large correspondence and acquaintance, thought
themselves the eyes of the church and its watchmen, and yet that
they should talk as if they thought it below them to take
cognizance of such a man as this, and have conversation with him,
this is a strange thing indeed. There are many who pass for learned
and knowing men, who understand business, and can talk sensibly in
other things, who yet are ignorant, to a wonder, of the doctrine of
Christ, who have no concern, no, not so much as a curiosity, to
acquaint themselves with that which the <i>angels desire to look
into.</i> 2. That they should question the divine mission of one
that had undoubtedly wrought a divine miracle. When they said,
<i>We know not whence he is,</i> they meant, "We know not any proof
that his doctrine and ministry are from heaven." "Now this is
strange," saith the poor man, "that the miracle wrought upon me has
not convinced you, and put the matter out of doubt,—that you,
whose education and studies give you advantages above others of
discerning the things of God, should thus shut your eyes against
the light." It is a <i>marvelous work and wonder, when the wisdom
of the wise thus perisheth</i> (<scripRef id="John.x-p69.2" osisRef="Bible:Isa.29.14" parsed="|Isa|29|14|0|0" passage="Isa 29:14">Isa.
xxix. 14</scripRef>), that they deny the truth of that of which
they cannot gainsay the evidence. Note, (1.) The unbelief of those
who enjoy the means of knowledge and conviction is indeed a
marvelous thing, <scripRef id="John.x-p69.3" osisRef="Bible:Mark.6.6" parsed="|Mark|6|6|0|0" passage="Mk 6:6">Mark vi. 6</scripRef>.
(2.) Those who have themselves experienced the power and grace of
the Lord Jesus do especially wonder at the wilfulness of those who
reject him, and, having such good thoughts of him themselves, are
amazed that others have not. Had Christ opened the eyes of the
Pharisees, they would not have doubted his being a prophet.</p>
<p class="indent" id="John.x-p70"><i>Secondly,</i> He argues strongly against
them, <scripRef id="John.x-p70.1" osisRef="Bible:John.9.31-John.9.33" parsed="|John|9|31|9|33" passage="Joh 9:31-33"><i>v.</i> 31-33</scripRef>.
They had determined concerning Jesus that he was not of God
(<scripRef id="John.x-p70.2" osisRef="Bible:John.9.16" parsed="|John|9|16|0|0" passage="Joh 9:16"><i>v.</i> 16</scripRef>), but was a
<i>sinner</i> (<scripRef id="John.x-p70.3" osisRef="Bible:John.9.24" parsed="|John|9|24|0|0" passage="Joh 9:24"><i>v.</i>
24</scripRef>), in answer to which the man here proves not only
that he was <i>not a sinner</i> (<scripRef id="John.x-p70.4" osisRef="Bible:John.9.31" parsed="|John|9|31|0|0" passage="Joh 9:31"><i>v.</i> 31</scripRef>), but that he was <i>of God,</i>
<scripRef id="John.x-p70.5" osisRef="Bible:John.9.33" parsed="|John|9|33|0|0" passage="Joh 9:33"><i>v.</i> 33</scripRef>.</p>
<p class="indent" id="John.x-p71"><i>a.</i> He argues here, (<i>a.</i>) With
great knowledge. Though he could not read a letter of the book, he
was well acquainted with the scripture and the things of God; he
had wanted the sense of seeing, yet had well improved that of
hearing, by which faith cometh; yet this would not have served him
if he had not had an extraordinary presence of God with him, and
special aids of his Spirit, upon this occasion. (<i>b.</i>) With
great zeal for the honour of Christ, whom he could not endure to
hear run down, and evil spoken of. (<i>c.</i>) With great boldness,
and courage, and undauntedness, not terrified by the proudest of
his adversaries. Those that are ambitious of the favours of God
must not be afraid of the frowns of men. "See here," saith Dr.
Whitby, "a blind man and unlearned judging more rightly of divine
things than the whole learned council of the Pharisees, whence we
learn that we are not always to be led by the authority of
councils, popes, or bishops; and that it is not absurd for laymen
sometimes to vary from their opinions, these overseers being
sometimes guilty of great oversights."</p>
<p class="indent" id="John.x-p72"><i>b.</i> His argument may be reduced into
form, somewhat like that of David, <scripRef id="John.x-p72.1" osisRef="Bible:Ps.66.18-Ps.66.20" parsed="|Ps|66|18|66|20" passage="Ps 66:18-20">Ps. lxvi. 18-20</scripRef>. The proposition in
David's argument is, <i>If I regard iniquity in my heart, God will
not hear me;</i> here it is to the same purport, <i>God heareth not
sinners:</i> the assumption there is, <i>But verily God hath heard
me;</i> here it is, Verily God hath heard Jesus, he hath been
honoured with the doing of that which was never done before: the
conclusion there is to the honour, <i>Blessed be God;</i> here to
the honour of the Lord Jesus, He is <i>of God.</i></p>
<p class="indent" id="John.x-p73">(<i>a.</i>) He lays it down for an
undoubted truth that none but good men are the favourites of heaven
(<scripRef id="John.x-p73.1" osisRef="Bible:John.9.31" parsed="|John|9|31|0|0" passage="Joh 9:31"><i>v.</i> 31</scripRef>): <i>Now we
know,</i> you know it as well as I, <i>that God heareth not
sinners;</i> but <i>if any man be a worshipper of God, and does his
will, him he heareth.</i> Here,</p>
<p class="indent" id="John.x-p74">[<i>a.</i>] The assertions, rightly
understood, are true. <i>First,</i> Be it spoken to the terror of
the wicked, <i>God heareth not sinners,</i> that is, such sinners
as the Pharisees meant when they said of Christ, <i>He is a
sinner,</i> one that, under the shelter of God's name, advanced the
devil's interest. This bespeaks no discouragement to repenting
returning sinners, but to those that go on still in their
trespasses, that make their prayers not only consistent with, but
subservient to, their sins, as the hypocrites do; God will not
<i>hear</i> them, he will not own them, nor give an answer of peace
to their prayers. <i>Secondly,</i> Be it spoken to the comfort of
the righteous, <i>If any man be a worshipper of God, and does his
will, him he heareth.</i> Here is, 1. The complete character of a
good man: he is one that <i>worships God,</i> and <i>does his
will;</i> he is constant in his devotions at set times, and regular
in his conversation at all times. He is one that makes it his
business to glorify his Creator by the solemn adoration of his name
and a sincere obedience to his will and law; both must go together.
2. The unspeakable comfort of such a man: him <i>God hears;</i>
hears his complaints, and relieves him; hears his appeals, and
rights him; hears his praises, and accepts them; hears his prayers,
and answers them, <scripRef id="John.x-p74.1" osisRef="Bible:Ps.34.15" parsed="|Ps|34|15|0|0" passage="Ps 34:15">Ps. xxxiv.
15</scripRef>.</p>
<p class="indent" id="John.x-p75">[<i>b.</i>] The application of these truths
is very pertinent to prove that he, at whose word such a divine
power was put forth as cured one born blind, was not a bad man,
but, having manifestly such an interest in the holy God as that he
<i>heard him always</i> (<scripRef id="John.x-p75.1" osisRef="Bible:John.9.31-John.9.32" parsed="|John|9|31|9|32" passage="Joh 9:31,32"><i>ch.</i>
ix. 31, 32</scripRef>), was certainly a holy one.</p>
<p class="indent" id="John.x-p76">(<i>b.</i>) He magnifies the miracles which
Christ had wrought, to strengthen the argument the more (<scripRef id="John.x-p76.1" osisRef="Bible:John.9.32" parsed="|John|9|32|0|0" passage="Joh 9:32"><i>v.</i> 32</scripRef>): <i>Since the world
began was it not heard that any man opened the eyes of one that was
born blind.</i> This is to show either, [<i>a.</i>] That it was a
true miracle, and above the power of nature; it was never heard
that any man, by the use of natural means, had cured one that was
<i>born blind;</i> no doubt, this man and his parents had been very
inquisitive into cases of this nature, whether any such had been
helped, and could hear of none, which enabled him to speak this
with the more assurance. Or, [<i>b.</i>] That it was an
extraordinary miracle, and beyond the precedents of former
miracles; neither Moses nor any of the prophets, though they did
great things, ever did such things as this, wherein divine power
and divine goodness seem to strive which should outshine. Moses
wrought miraculous plagues, but Christ wrought miraculous cures.
Note, <i>First,</i> The wondrous works of the Lord Jesus were such
as the like had never been done before. <i>Secondly,</i> It becomes
those who have received mercy from God to magnify the mercies they
have received, and to speak honourably of them; not that thereby
glory may redound to themselves, and they may seem to be
extraordinary favourites of Heaven, but that God may have so much
the more glory.</p>
<p class="indent" id="John.x-p77">(<i>c.</i>) He therefore concludes, <i>If
this man were not of God, he could do nothing,</i> that is, nothing
extraordinary, no such thing as <i>this;</i> and therefore, no
doubt, he is <i>of God,</i> notwithstanding his nonconformity to
your traditions in the business of the sabbath day. Note, What
Christ did on earth sufficiently demonstrated what he was in
heaven; for, if he had not been sent of God, he could not have
wrought such miracles. It is true the man of sin comes with
<i>lying wonders,</i> but not with real miracles; it is likewise
supposed that a false prophet might, by divine permission, give a
<i>sign or a wonder</i> (<scripRef id="John.x-p77.1" osisRef="Bible:Deut.13.1-Deut.13.2" parsed="|Deut|13|1|13|2" passage="De 13:1,2">Deut. xiii.
1, 2</scripRef>), yet the case is so put as that it would carry
with it its own confutation, for it is to enforce a temptation to
serve other gods, which was to set God <i>against himself.</i> It
is true, likewise, that many wicked people have in Christ's name
done many wonderful works, which did not prove those that wrought
them to be of God, but him in whose name they were wrought. We may
each of us know by this whether we are of God or no: <i>What do
we?</i> What do we for God, for our souls, in working out our
salvation? What do we more than others?</p>
<p class="indent" id="John.x-p78">[2.] The Pharisees, finding themselves
unable either to answer his reasonings or to bear them, fell foul
upon him, and with a great deal of pride and passion broke off the
discourse, <scripRef id="John.x-p78.1" osisRef="Bible:John.9.34" parsed="|John|9|34|0|0" passage="Joh 9:34"><i>v.</i> 34</scripRef>.
Here we are told,</p>
<p class="indent" id="John.x-p79"><i>First,</i> What they <i>said.</i> Having
nothing to reply to his argument, they reflected upon his person:
<i>Thou wast altogether born in sin, and dost thou teach us?</i>
They take that amiss which they had reason to take kindly, and are
cut to the heart with rage by that which should have pricked them
to the heart with penitence. Observe, 1. How they despised him, and
what a severe censure they passed upon him: "<i>Thou wast not only
born in sin,</i> as every man is, but altogether so, wholly
corrupt, and bearing about with thee in thy body as well as in thy
soul the marks of that corruption; thou wast one whom nature
<i>stigmatized.</i>" Had he still continued blind, it had been
barbarous to upbraid him with it, and thence to gather that he was
more deeply tainted with sin than other people; but it was most
unjust to take notice of it now that the cure had not only rolled
away the reproach of his blindness, but had <i>signalized</i> him
as a favourite of Heaven. Some take it thus: "Thou hast been a
common beggar, and such are too often common sinners, and thou
hast, no doubt, been as bad as any of them;" whereas by his
discourse he had proved the contrary, and had evinced a deep
tincture of piety. But when proud imperious Pharisees resolve to
run a man down, any thing shall serve for a pretence. 2. How they
<i>disdain</i> to learn of him, or to receive instruction from him:
<i>Dost thou teach us?</i> A mighty emphasis must be laid here upon
<i>thou</i> and <i>us.</i> "What! wilt <i>thou,</i> a silly sorry
fellow, ignorant and illiterate, that hast not seen the light of
the sun a day to an end, a beggar by the way-side, of the very
dregs and refuse of the town, wilt thou pretend to teach <i>us,</i>
that are the sages of the law and grandees of the church, that sit
in Moses's chair and are masters in Israel?" Note, Proud men scorn
to be taught, especially by their inferiors, whereas we should
never think ourselves too old, nor too wise, nor too good, to
learn. Those that have much wealth would have more; and why not
those that have much knowledge? And those are to be valued by whom
we may improve in learning. What a poor excuse was this for the
Pharisees' infidelity, that it would be a disparagement to them to
be instructed, and informed, and convinced, by such a silly fellow
as this!</p>
</div><scripCom id="John.x-p79.1" osisRef="Bible:John.9.35-John.9.38" parsed="|John|9|35|9|38" passage="Joh 9:35-38" type="Commentary"/><div class="Commentary" id="Bible:John.9.35-John.9.38">
<h4 id="John.x-p79.2">Christ's Address to the Man that Had Been
Blind.</h4>
<p class="passage" id="John.x-p80">35 Jesus heard that they had cast him out; and
when he had found him, he said unto him, Dost thou believe on the
Son of God?   36 He answered and said, Who is he, Lord, that I
might believe on him?   37 And Jesus said unto him, Thou hast
both seen him, and it is he that talketh with thee.   38 And
he said, Lord, I believe. And he worshipped him.</p>
<p class="indent" id="John.x-p81">In these verses we may observe,</p>
<p class="indent" id="John.x-p82">I. The tender care which our Lord Jesus
took of this poor man (<scripRef id="John.x-p82.1" osisRef="Bible:John.9.35" parsed="|John|9|35|0|0" passage="Joh 9:35"><i>v.</i>
35</scripRef>): <i>When Jesus heard that they had cast him out</i>
(for it is likely the town rang of it, and everybody cried out
shame upon them for it), then he <i>found him,</i> which implies
his seeking him and looking after him, that he might encourage and
comfort him, 1. Because he had, to the best of his knowledge,
spoken so very well, so bravely, so boldly, in defence of the Lord
Jesus. Note, Jesus Christ will be sure to stand by his witnesses,
and own those that own him and his truth and ways. Earthly princes
neither do, nor can, take cognizance of all that vindicate them and
their government and administration; but our Lord Jesus knows and
observes all the faithful testimonies we bear to him at any time,
and a book of remembrance is written, and it shall redound not only
to our credit hereafter, but our comfort now. 2. Because the
Pharisees had cast him out and abused him. Besides the common
regard which the righteous Judge of the world has to those who
suffer wrongfully (<scripRef id="John.x-p82.2" osisRef="Bible:Ps.103.6" parsed="|Ps|103|6|0|0" passage="Ps 103:6">Ps. ciii.
6</scripRef>), there is a particular notice taken of those that
suffer in the cause of Christ and for the testimony of a good
conscience. Here was one poor man suffering for Christ, and he took
care that as his afflictions abounded his consolations should
<i>much more abound.</i> Note, (1.) Though persecutors may exclude
good men from their communion, yet they cannot exclude them from
communion with Christ, nor put them out of the way of his visits.
Happy are they who have a friend from whom men cannot debar them.
(2.) Jesus Christ will graciously find and receive those who for
his sake are unjustly rejected and cast out by men. He will be a
hiding place to his outcasts, and appear, to the joy of those whom
their brethren hated and cast out.</p>
<p class="indent" id="John.x-p83">II. The comfortable converse Christ had
with him, wherein he brings him acquainted with the consolation of
Israel. He had well improved the knowledge he had, and now Christ
gives him further instruction; for he that is faithful in a little
shall be entrusted with more, <scripRef id="John.x-p83.1" osisRef="Bible:Matt.13.12" parsed="|Matt|13|12|0|0" passage="Mt 13:12">Matt.
xiii. 12</scripRef>.</p>
<p class="indent" id="John.x-p84">1. Our Lord Jesus examines his faith:
"<i>Dost thou believe on the Son of God?</i> Dost thou give credit
to the promises of the Messiah? Dost thou expect his coming, and
art thou ready to receive and embrace him when he is manifested to
thee?" This was that faith of the Son of God by which the saints
lived before his manifestation. Observe, (1.) The Messiah is here
called the <i>Son of God,</i> and so the Jews had learned to call
him from the prophecies, <scripRef id="John.x-p84.1" osisRef="Bible:Ps.2.7 Bible:Ps.89.27" parsed="|Ps|2|7|0|0;|Ps|89|27|0|0" passage="Ps 2:7,89:27">Ps. ii.
7; lxxxix. 27</scripRef>. See <scripRef id="John.x-p84.2" osisRef="Bible:John.1.49" parsed="|John|1|49|0|0" passage="Joh 1:49"><i>ch.</i> i. 49</scripRef>, <i>Thou art the Son of
God,</i> that is, the true Messiah. Those that expected the
temporal kingdom of the Messiah delighted rather in calling him the
<i>Son of David,</i> which gave more countenance to that
expectation, <scripRef id="John.x-p84.3" osisRef="Bible:Matt.22.42" parsed="|Matt|22|42|0|0" passage="Mt 22:42">Matt. xxii.
42</scripRef>. But Christ, that he might give us an idea of his
kingdom, as purely spiritual and divine, calls himself the <i>Son
of God,</i> and rather <i>Son of man</i> in general than of David
in particular. (2.) The desires and expectations of the Messiah,
which the Old-Testament saints had, guided by and grounded upon the
promise, were graciously interpreted and accepted as their
believing on the <i>Son of God.</i> This faith Christ here enquires
after: <i>Dost thou believe?</i> Note, The great thing which is now
required of us (<scripRef id="John.x-p84.4" osisRef="Bible:1John.3.23" parsed="|1John|3|23|0|0" passage="1Jo 3:23">1 John iii.
23</scripRef>), and which will shortly be enquired after concerning
us, is our <i>believing on the Son of God,</i> and by this we must
stand or fall for ever.</p>
<p class="indent" id="John.x-p85">2. The poor man solicitously enquires
concerning the Messiah he was to believe in, professing his
readiness to embrace him and close with him (<scripRef id="John.x-p85.1" osisRef="Bible:John.9.36" parsed="|John|9|36|0|0" passage="Joh 9:36"><i>v.</i> 36</scripRef>): <i>Who is he, Lord, that I may
believe on him?</i> (1.) Some think he did know that Jesus, who
cured him, was the Son of God, but did not know which was Jesus,
and therefore, supposing this person that talked with him to be a
follower of Jesus, desired him to do him the favour to direct him
to his master; not that he might satisfy his curiosity with the
sight of him, but that he might the more firmly believe in him, and
profess his faith, and <i>know whom he had believed.</i> See
<scripRef id="John.x-p85.2" osisRef="Bible:Song.5.6-Song.5.7 Bible:Song.3.2-Song.3.3" parsed="|Song|5|6|5|7;|Song|3|2|3|3" passage="So 5:6,7,So 3:2,3">Cant. v. 6, 7; iii. 2,
3</scripRef>. It is Christ only that can direct us to himself. (2.)
Others think he did know that this person who talked with him was
Jesus, the same that cured him, whom he believed a great and good
man and a prophet, but did not yet know that he was the Son of God
and the true Messiah. "Lord, I believe there is a Christ to come;
thou who hast given me bodily sight, tell me, O tell me, who and
where this Son of God is." Christ's question intimated that the
Messiah was come, and was now among them, which he presently takes
the hint of, and asks, <i>Where is he, Lord?</i> The question was
rational and just: <i>Who is he, Lord, that I may believe on
him?</i> For how could he believe in one of whom he had not heard;
the work of ministers is to tell us <i>who the Son of God is,</i>
that we may believe on him, <scripRef id="John.x-p85.3" osisRef="Bible:John.20.31" parsed="|John|20|31|0|0" passage="Joh 20:31"><i>ch.</i> xx. 31</scripRef>.</p>
<p class="indent" id="John.x-p86">3. Our Lord Jesus graciously reveals
himself to him as that Son of God on whom he must believe: <i>Thou
hast both seen him, and it is he that talketh with thee,</i>
<scripRef id="John.x-p86.1" osisRef="Bible:John.9.37" parsed="|John|9|37|0|0" passage="Joh 9:37"><i>v.</i> 37</scripRef>. Thou needest
not go far to find out the Son of God, <i>Behold the Word is nigh
thee.</i> We do not find that Christ did thus expressly, and in so
many words, reveal himself to any other as to this man here and to
the woman of <i>Samaria: I that speak unto thee am he.</i> He left
others to find out by arguments who he was, but to these weak and
foolish things of the world he chose to manifest himself, so as not
to the <i>wise and prudent.</i> Christ here describes himself to
this man by two things, which express his great favour to him:—
(1.) <i>Thou hast seen him;</i> and he was much indebted to the
Lord Jesus for opening his eyes, that he might see him. Now he was
made sensible, more than ever, what an unspeakable mercy it was to
be cured of his blindness, that he might see the Son of God, a
sight which rejoiced his heart more than that of the <i>light of
this world.</i> Note, The Greatest comfort of bodily eyesight is
its serviceableness to our faith and the interests of our souls.
How contentedly might this man have returned to his former
blindness, like old Simeon, now that his eyes had <i>seen God's
salvation!</i> If we apply this to the opening of the eyes of the
mind, it intimates that spiritual sight is given principally for
this end, that we may see Christ, <scripRef id="John.x-p86.2" osisRef="Bible:2Cor.4.6" parsed="|2Cor|4|6|0|0" passage="2Co 4:6">2
Cor. iv. 6</scripRef>. Can we say that by faith we have seen
Christ, seen him in his beauty and glory, in his ability and
willingness to save, so seen him as to be satisfied concerning him,
to be satisfied in him? Let us give him the praise, who opened our
eyes. (2.) <i>It is he that talketh with thee;</i> and he was
indebted to Christ for condescending to do this. He was not only
favoured with a sight of Christ, but was admitted into fellowship
and communion with him. Great princes are willing to be <i>seen</i>
by those whom yet they will not vouchsafe to <i>talk with.</i> But
Christ, by his word and Spirit, talks with those whose desires are
towards him, and in talking with them manifests himself to them, as
he did to the two disciples, when he talked their hearts warm,
<scripRef id="John.x-p86.3" osisRef="Bible:Luke.24.32" parsed="|Luke|24|32|0|0" passage="Lu 24:32">Luke xxiv. 32</scripRef>. Observe,
This poor man was solicitously enquiring after the Saviour, when at
the same time he saw him, and was talking with him. Note, Jesus
Christ is often nearer the souls that seek him than they themselves
are aware of. Doubting Christians are sometimes saying, <i>Where is
the Lord?</i> and fearing that they are cast out from his sight
when at the same time it is he that <i>talks with them,</i> and
<i>puts strength into them.</i></p>
<p class="indent" id="John.x-p87">4. The poor man readily entertains this
surprising revelation, and, in a transport of joy and wonder, he
said, <i>Lord, I believe, and he worshipped him.</i> (1.) He
professed his faith in Christ: <i>Lord, I believe thee to be the
Son of God.</i> He would not dispute any thing that <i>he</i> said
who had shown such mercy to him, and wrought such a miracle for
him, nor doubt of the truth of a doctrine which was confirmed by
such signs. Believing with the heart, he thus confesses with the
mouth; and now the bruised reed was become a cedar. (2.) He paid
his homage to him: <i>He worshipped him,</i> not only gave him the
civil respect due to a great man, and the acknowledgments owing to
a kind benefactor, but herein gave him divine honour, and
worshipped him as the <i>Son of God</i> manifested in the flesh.
None but God is to be worshipped; so that in worshipping Jesus he
owned him to be God. Note, True faith will show itself in a humble
adoration of the Lord Jesus. Those who believe in him will see all
the reason in the world to worship him. We never read any more of
this man; but, it is very likely, from henceforth he became a
constant follower of Christ.</p>
</div><scripCom id="John.x-p87.1" osisRef="Bible:John.9.39-John.9.41" parsed="|John|9|39|9|41" passage="Joh 9:39-41" type="Commentary"/><div class="Commentary" id="Bible:John.9.39-John.9.41">
<h4 id="John.x-p87.2">Christ's Address to the
Pharisees.</h4>
<p class="passage" id="John.x-p88">39 And Jesus said, For judgment I am come into
this world, that they which see not might see; and that they which
see might be made blind.   40 And <i>some</i> of the Pharisees
which were with him heard these words, and said unto him, Are we
blind also?   41 Jesus said unto them, If ye were blind, ye
should have no sin: but now ye say, We see; therefore your sin
remaineth.</p>
<p class="indent" id="John.x-p89">Christ, having spoken comfort to the poor
man that was persecuted, here speaks conviction to his persecutors,
a specimen of the distributions of trouble and rest at the great
day, <scripRef id="John.x-p89.1" osisRef="Bible:2Thess.1.6-2Thess.1.7" parsed="|2Thess|1|6|1|7" passage="2Th 1:6,7">2 Thess. i. 6, 7</scripRef>.
Probably this was not immediately after his discourse with the man,
but he took the next opportunity that offered itself to address the
Pharisees. Here is,</p>
<p class="indent" id="John.x-p90">I. The account Christ gives of his design
in coming into the world (<scripRef id="John.x-p90.1" osisRef="Bible:John.9.39" parsed="|John|9|39|0|0" passage="Joh 9:39"><i>v.</i>
39</scripRef>): "<i>For judgment I am</i> come to order and
administer the great affairs of the <i>kingdom of God among
men,</i> and am invested with a judicial power in order thereunto,
to be executed in conformity to the wise counsels of God, and in
pursuance of them." What Christ spoke, he spoke not as a preacher
in the pulpit, but as a king upon the throne, and a judge upon the
bench.</p>
<p class="indent" id="John.x-p91">1. His business into the world was
<i>great;</i> he came to keep the assizes and general
goal-delivery. He came <i>for judgment,</i> that is, (1.) To preach
a doctrine and a law which would try men, and effectually discover
and distinguish them, and would be completely fitted, in all
respects, to be the rule of government now and of judgment shortly.
(2.) To put a difference between men, by revealing the thoughts of
many hearts, and laying open men's true characters, by this one
test, whether they were well or ill affected to him. (3.) To change
the face of government in his church, to abolish the Jewish
economy, to take down that fabric, which, though erected for the
time by the hand of God himself, yet by lapse of time was
antiquated, and by the incurable corruptions of the managers of it
was become rotten and dangerous, and to erect a new building by
another model, to institute new ordinances and offices, to abrogate
Judaism and enact Christianity; <i>for</i> this <i>judgment he came
into the world,</i> and it was a great revolution.</p>
<p class="indent" id="John.x-p92">2. This great truth he explains by a
metaphor borrowed from the miracle which he had lately wrought.
That <i>those who see not might see, and that those who see might
be made blind.</i> Such a difference of Christ's coming is often
spoken of; to some his gospel is a <i>savour of life unto life,</i>
to others of <i>death unto death.</i> (1.) This is applicable to
nations and people, that the Gentiles, who had long been destitute
of the light of divine revelation, might see it; and the Jews, who
had long enjoyed it, might have the things of their peace hid from
their eyes, <scripRef id="John.x-p92.1" osisRef="Bible:Hos.1.10 Bible:Hos.2.23" parsed="|Hos|1|10|0|0;|Hos|2|23|0|0" passage="Ho 1:10,2:23">Hos. i. 10; ii.
23</scripRef>. The Gentiles see a great light, while blindness is
<i>happened unto Israel,</i> and their <i>eyes are darkened.</i>
(2.) To particular sons. Christ came into the world, [1.]
Intentionally and designedly to give sight to those that were
spiritually blind; by his word to reveal the object, and by his
Spirit to heal the organ, that many precious souls might be turned
<i>from darkness to light.</i> He came <i>for judgment,</i> that
is, to set those at liberty from their dark prison that were
willing to be released, <scripRef id="John.x-p92.2" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi.
1</scripRef>. [2.] Eventually, and in the issue, <i>that those who
see might be made blind;</i> that those who have a high conceit of
their own wisdom, and set up that in contradiction to divine
revelation, might be sealed up in ignorance and infidelity. The
preaching of the cross was foolishness, and an infatuating thing,
to those who by wisdom <i>knew not God.</i> Christ <i>came into the
world for</i> this <i>judgment,</i> to administer the affairs of a
spiritual kingdom, seated in men's minds. Whereas, in the Jewish
church, the blessings and judgments of God's government were mostly
temporal, now the method of administration should be changed; and
as the good subjects of his kingdom should be blessed with
spiritual blessings in heavenly things, such as arise from a due
illumination of the mind, so the rebels should be punished with
spiritual plagues, not war, famine, and pestilence, as formerly,
but such as arise from a <i>judicial infatuation,</i> hardness of
heart, terror of conscience, strong delusions, vile affections. In
this way Christ will <i>judge between cattle and cattle,</i>
<scripRef id="John.x-p92.3" osisRef="Bible:Ezek.34.17 Bible:Ezek.34.22" parsed="|Ezek|34|17|0|0;|Ezek|34|22|0|0" passage="Eze 34:17,22">Ezek. xxxiv. 17,
22</scripRef>.</p>
<p class="indent" id="John.x-p93">II. The Pharisees' cavil at this. They were
<i>with him,</i> not desirous to learn any good from him, but to
form evil against him; and they said, <i>Are we blind also?</i>
When Christ said that <i>those who saw</i> should by his coming be
made blind, they apprehended that he meant them, who were the
<i>seers</i> of the people, and valued themselves on their
<i>insight</i> and <i>foresight.</i> "Now," say they, "we know that
the common people are blind; but <i>are we blind also?</i> What we?
The rabbin, the doctors, the learned in the laws, the graduates in
the schools, <i>are we blind too?</i>" This is <i>scandalum
magnatum—a libel on the great.</i> Note, Frequently those that
need reproof most, and deserve it best, though they have wit enough
to discern a <i>tacit</i> one, have not grace enough to bear a
<i>just</i> one. These Pharisees took this reproof for a reproach,
as those lawyers (<scripRef id="John.x-p93.1" osisRef="Bible:Luke.11.45" parsed="|Luke|11|45|0|0" passage="Lu 11:45">Luke xi.
45</scripRef>): "<i>Are we blind also?</i> Darest thou say that we
are blind, whose judgment every one has such a veneration for,
values, and yields to?" Note, Nothing fortifies men's corrupt
hearts more against the convictions of the word, nor more
effectually repels them, than the good opinion, especially if it be
a high opinion, which others have of them; as if all that had
gained applause with men must needs obtain acceptance with God,
than which nothing is more false and deceitful, for God sees not as
man sees.</p>
<p class="indent" id="John.x-p94">III. Christ's answer to this cavil, which,
if it did not convince them, yet silenced them: <i>If you were
blind you should have no sin; but now you say, We see, therefore
your sin remaineth.</i> They gloried that they were not blind, as
the common people, were not so credulous and manageable as they,
but would <i>see with their own eyes,</i> having abilities, as they
thought, sufficient for their own guidance, so that they needed not
any body to lead them. This very thing which they gloried in,
Christ here tells them, was their shame and ruin. For,</p>
<p class="indent" id="John.x-p95">1. <i>If you were blind, you would have no
sin.</i> (1.) "If you had been really ignorant, your sin had not
been so deeply aggravated, nor would you have had so much sin to
answer for as now you have. If you were blind, as the poor Gentiles
are, and many of your own poor subjects, from whom you have taken
the key of knowledge, you would have had comparatively <i>no
sin.</i>" The times of ignorance God <i>winked at;</i> invincible
ignorance, though it does not justify sin, excuses it, and lessens
the guilt. It will be more tolerable with those that perish for
lack of vision than with those that <i>rebel against the light.</i>
(2.) "If you had been sensible of your own blindness, if when you
would see nothing else you could have seen the need of one to lead
you, you would soon have accepted Christ as your guide, and then
you would <i>have had no sin,</i> you would have submitted to an
evangelical righteousness, and have been put into a justified
state." Note, Those that are convinced of their disease are in a
fair way to be cured, for there is not a greater hindrance to the
salvation of souls than self-sufficiency.</p>
<p class="indent" id="John.x-p96">2. "<i>But now you say, We see;</i> now
that you have knowledge, and are instructed out of the law, your
sin is highly aggravated; and now that you have a conceit of that
knowledge, and think you see your way better than any body can show
it you, <i>therefore your sin remains,</i> your case is desperate,
and your disease incurable." And as those are most blind who
<i>will not see,</i> so their blindness is most dangerous who fancy
they do see. No patients are so hardly managed as those in a frenzy
who say that they are <i>well,</i> and nothing ails them. The sin
of those who are self-conceited and self-confident <i>remains,</i>
for they reject the gospel of grace, and therefore the guilt of
their sin remains unpardoned; and they forfeit the Spirit of grace,
and therefore the power of their sin remains unbroken. <i>Seest
thou a wise man in his own conceit?</i> Hearest thou the Pharisees
say, <i>We see? There is more hope of a fool,</i> of a publican and
a harlot, than of such.</p>
</div></div2>