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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J O H N.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. IX.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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After Christ's departure out of the temple, in the close of the
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foregoing chapter, and before this happened which is recorded in this
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chapter, he had been for some time abroad in the country, it is
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supposed about two or three months; in which interval of time Dr.
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Lightfoot and other harmonists place all the passages that occur from
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:17-13:17">Luke x. 17 to xiii. 17</A>.
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What is recorded in
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:1-8:59">
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<I>ch.</I> vii. and viii.</A>
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was at the feast of tabernacles, in September; what is recorded in this
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and the following chapter was at the feast of dedication in December,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:22"><I>ch.</I> x. 22</A>.
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Mr. Clark and others place this immediately after the foregoing
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chapter. In this chapter we have,
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I. The miraculous cure of a man that was born blind,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:1-7">ver. 1-7</A>.
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II. The discourses which were occasioned by it.
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1. A discourse of the neighbours among themselves, and with the man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:8-12">ver. 8-12</A>.
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2. Between the Pharisees and the man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:13-34">ver. 13-34</A>.
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3. Between Christ and the poor man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:35-38">ver. 35-38</A>.
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4. Between Christ and the Pharisees,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:39-41">ver. 39 to the end</A>.</P>
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</FONT>
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<A NAME="Joh9_1"> </A>
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<A NAME="Joh9_2"> </A>
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<A NAME="Joh9_3"> </A>
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<A NAME="Joh9_4"> </A>
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<A NAME="Joh9_5"> </A>
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<A NAME="Joh9_6"> </A>
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<A NAME="Joh9_7"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Sight Given to One Born Blind.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And as <I>Jesus</I> passed by, he saw a man which was blind from
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<I>his</I> birth.
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2 And his disciples asked him, saying, Master, who did sin,
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this man, or his parents, that he was born blind?
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3 Jesus answered, Neither hath this man sinned, nor his
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parents: but that the works of God should be made manifest in
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him.
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4 I must work the works of him that sent me, while it is day:
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the night cometh, when no man can work.
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5 As long as I am in the world, I am the light of the world.
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6 When he had thus spoken, he spat on the ground, and made clay
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of the spittle, and he anointed the eyes of the blind man with
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the clay,
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7 And said unto him, Go, wash in the pool of Siloam, (which is
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by interpretation, Sent.) He went his way therefore, and washed,
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and came seeing.
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</FONT></P>
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<P>
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We have here sight given to a poor beggar that had been blind from his
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birth. Observe,</P>
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<P>
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I. The notice which our Lord Jesus took of the piteous case of this
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poor blind man
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:1"><I>v.</I> 1</A>):
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<I>As Jesus passed by he saw a man which was blind from his birth.</I>
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The first words seem to refer to the last of the foregoing chapter, and
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countenance the opinion of those who in the harmony place this story
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immediately after that. There it was said, <B><I>paregen</I></B>--<I>he
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passed by,</I> and here, without so much as repeating him name (though
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our translators supply it) <B><I>kai parago</I></B>--<I>and as he
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passed by.</I>
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1. Though the Jews had so basely abused him, both by
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word and deed gave him the highest provocation imaginable, yet he did
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not miss any opportunity of doing good among them, nor take up a
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resolution, as justly he might have done, never to have favoured them
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with any good offices. The cure of this blind man was a kindness to
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<I>the public,</I> enabling him to work for his living who before was a
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charge and burden to the neighbourhood. It is noble, and generous, and
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Christ-like, to be willing to <I>serve the public,</I> even when we are
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slighted and disobliged by them, or think ourselves so. Though he was
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in his flight from a threatening danger, and escaping for his life, yet
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he willingly halted and staid awhile to show mercy to this poor man. We
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make more haste than good speed when we out-run opportunities of doing
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good.
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3. When the Pharisees drove Christ from them, he went to this poor
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blind beggar. Some of the ancients make this a figure of the bringing
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of the gospel to the Gentiles, <I>who sat in darkness,</I> when the
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Jews had rejected it, and driven it from them.
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4. Christ took this poor blind man in his way, and cured him <I>in
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transitu--as he passed by.</I> Thus should we take occasions of doing
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good, even as we <I>pass by,</I> wherever we are.</P>
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<P>
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Now,
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(1.) The condition of this poor man was very sad. He was <I>blind,</I>
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and had been so <I>from his birth.</I> If the light is sweet, how
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melancholy must it needs be for a man, all his days, <I>to eat in
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darkness!</I> He that is <I>blind</I> has no <I>enjoyment</I> of the
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light, but he that is <I>born blind</I> has no <I>idea</I> of it.
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Methinks such a one would give a great deal to have his curiosity
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satisfied with but one day's sight of light and colours, shapes and
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figures, though he were never to see them more. <I>Why is</I> the
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<I>light</I> of life <I>given to one that is in this misery,</I> that
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is deprived of the light of the sun, <I>whose way is</I> thus <I>hid,
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and whom God hath</I> thus <I>hedged in?</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+3:20">Job iii. 20-23</A>.
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Let us bless God that it was not our case. The eye is one of the most
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curious parts of the body, its structure exceedingly nice and fine. In
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the formation of animals, it is said to be the first part that appears
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distinctly discernible. What a mercy is it that there was no
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miscarriage in the making of ours! Christ cured many that were blind by
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disease or accident, but here he cured one that was <I>born blind.</I>
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[1.] That he might give an instance of his power to help in the most
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desperate cases, and to relieve when none else can.
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[2.] That he might give a <I>specimen</I> of the work of his grace upon
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the souls of sinners, which gives sight to those that were by nature
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blind.</P>
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<P>
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(2.) The compassions of our Lord Jesus towards him were very tender. He
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<I>saw him;</I> that is, he took cognizance of his case, and looked
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upon him with concern. When God is about to work deliverance, he is
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said to see <I>the affliction;</I> so Christ saw this poor man. Others
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saw him, but not as he did. This poor man could not see Christ, but
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Christ saw him, and anticipated both his prayers and expectations with
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a surprising cure. Christ is often found of those that seek him not,
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nor see him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:1">Isa. lxv. 1</A>.
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And, if we know or apprehend any thing of Christ, it is because we were
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first <I>known of him</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:9">Gal. iv. 9</A>)
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and <I>apprehended</I> by him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:12">Phil. iii. 12</A>.</P>
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<P>
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II. The discourse between Christ and his disciples concerning this man.
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When he <I>departed out of the temple</I> they went along with him: for
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these were they that <I>continued with him in his temptations,</I> and
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followed him whithersoever he went; and they lost nothing by their
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adherence to him, but gained experience abundantly. Observe,</P>
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<P>
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1. The question which the disciples put to their Master upon this blind
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man's case,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:2"><I>v.</I> 2</A>.
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When Christ looked upon him, they had an eye to him too; Christ's
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compassion should kindle ours. It is probable that Christ told them
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this poor man was born blind, or they knew it by common fame; but they
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did not move Christ to heal him. Instead of this, they started a very
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odd question concerning him: <I>Rabbi, who sinned, this man or his
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parents, that he was born blind?</I> Now this question of theirs
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was,</P>
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<P>
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(1.) <I>Uncharitably censorious.</I> They take it for granted that this
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extraordinary calamity was the punishment of some uncommon wickedness,
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and that this man was a sinner above all men that dwelt at Jerusalem,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+13:4">Luke xiii. 4</A>.
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For the <I>barbarous people</I> to infer, <I>Surely this man is a
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murderer,</I> was not so strange; but it was <I>inexcusable</I> in
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them, who knew the scriptures, who had read that <I>all things come
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alike to all,</I> and knew that it was adjudged in Job's case that the
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greatest sufferers are not <I>therefore</I> to be looked upon as the
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greatest sinners. The grace of repentance calls our own afflictions
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<I>punishments,</I> but the grace of charity calls the afflictions of
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others <I>trials,</I> unless the contrary is very evident.</P>
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<P>
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(2.) It was <I>unnecessarily curious.</I> Concluding this calamity to
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be inflicted for some very heinous crime, they ask, <I>Who were the
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criminals, this man or his parents?</I> And what was this to them? Or
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what good would it do them to know it? We are apt to be more
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inquisitive concerning other people's sins than concerning our own;
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whereas, it is more our concern to know wherefore God contends with us
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than wherefore he contends with others; for to judge ourselves is our
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sin. They enquire,
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[1.] Whether this man was punished thus for some sin of his own, either
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committed or foreseen before his birth. Some think that the disciples
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were tainted with the Pythagorean notion of the <I>pre-existence</I> of
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souls, and their <I>transmigration</I> from one body to another. Was
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this man's soul condemned to the dungeon of this blind body to punish
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it for some great sin committed in another body which it had before
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animated? The Pharisees seem to have had the same opinion of his case
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when they said, <I>Thou wast altogether born in sin</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:34"><I>v.</I> 34</A>),
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as if all those, and those only, were born in sin whom nature had
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<I>stigmatized.</I> Or,
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[2.] Whether he was punished for the wickedness of his parents, which
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God sometimes <I>visits upon the children.</I> It is a good reason why
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parents should take heed of sin, lest their children smart for it when
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they are gone. Let not us thus be cruel to our own, as the <I>ostrich
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in the wilderness.</I> Perhaps the disciples asked this, not as
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believing that this was the punishment of some actual sin of his own or
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his parents, but Christ having intimated to another patient that his
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sin was the cause of this impotency
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:14"><I>ch.</I> v. 14</A>),
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"Master," say they, "whose sin is the cause of this impotency?" Being
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at a loss what construction to put upon this providence, they desire to
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be informed. The equity of God's dispensations is always certain, for
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<I>his righteousness is as the great mountains,</I> but not always to
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be accounted for, for his <I>judgments are a great deep.</I></P>
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<P>
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2. Christ's answer to this question. He was always <I>apt to teach,</I>
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and to rectify his disciples' mistakes.</P>
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<P>
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(1.) He gives the reason of this poor man's blindness: "<I>Neither has
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this man sinned nor his parents,</I> but he was born blind, and has
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continued so to this day, that now at last <I>the works of God should
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be made manifest in him,</I>"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:3"><I>v.</I> 3</A>.
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Here Christ, who perfectly knew the secret springs of the divine
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counsels, told them two things concerning such uncommon calamities:--
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[1.] That they are not always inflicted as punishments of sin. The
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sinfulness of the whole race of mankind does indeed justify God in all
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the miseries of human life; so that those who have the least share of
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them must say that God is <I>kind,</I> and those who have the largest
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share must not say that he is <I>unjust;</I> but many are made much
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more <I>miserable</I> than others in this life who are not at all more
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<I>sinful.</I> Not but that this man was a sinner, and his parents
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sinners, but is was not any uncommon guilt that God had an eye to in
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inflicting this upon him. Note, We must take heed of judging any to be
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great sinners merely because they are great sufferers, lest we be
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found, not only <I>persecuting those whom God has smitten</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+69:26">Ps. lxix. 26</A>),
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but accusing those whom he has justified, and <I>condemning</I> those
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for whom <I>Christ died,</I> which is daring and dangerous,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:33,34">Rom. viii. 33, 34</A>.
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[2.] That they are sometimes intended purely <I>for the glory of
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God,</I> and the <I>manifesting of his works.</I> God has a sovereignty
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over all his creatures and an exclusive right in them, and may make
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them serviceable to his glory in such a way as he thinks fit, in doing
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or suffering; and if God be glorified, either by us or in us, we were
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not made <I>in vain.</I> This man was <I>born blind,</I> and it was
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worth while for him to be so, and to continue thus long dark, <I>that
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the works of God might be manifest in him.</I> That is, <I>First,</I>
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That the <I>attributes of God</I> might be made manifest in him: his
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justice in making sinful man liable to such grievous calamities; his
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ordinary power and goodness in supporting a poor man under such a
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grievous and tedious affliction, especially that his extraordinary
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power and goodness might be manifested in curing him. Note, The
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difficulties of providence, otherwise unaccountable, may be resolved
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into this--God intends in them to <I>show himself,</I> to declare his
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glory, to make himself to be taken notice of. Those who regard him not
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in the ordinary course of things are sometimes alarmed by things
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extraordinary. How contentedly then may a good man be a <I>loser in his
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comforts,</I> while he is sure that thereby God will be one way or
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other a <I>gainer in his glory! Secondly,</I> That the counsels of God
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concerning the Redeemer might be manifested in him. He was <I>born
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blind</I> that our Lord Jesus might have the honour of <I>curing
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him,</I> and might therein prove himself sent of God to be the true
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light to the world. Thus the fall of man was permitted, and the
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<I>blindness</I> that followed it, that the works of God might be
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manifest in <I>opening the eyes of the blind.</I> It was now a great
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while since this man was born blind, and yet it never appeared till now
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<I>why</I> he was so. Note, The intentions of Providence commonly do
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not appear till a great while after the event, perhaps <I>many
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years</I> after. The sentences in the book of providence are sometimes
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<I>long,</I> and you must read a great way before you can apprehend the
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sense of them.</P>
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<P>
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(2.) He gives the reason of his own forwardness and readiness to help
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and heal him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:4,5"><I>v.</I> 4, 5</A>.
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It was not for ostentation, but in pursuance of his undertaking: <I>I
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must work the works of him that sent me</I> (of which this is one),
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<I>while it is day,</I> and working time; <I>the night cometh,</I> the
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period of that day, <I>when no man can work.</I> This is not only a
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|
reason shy Christ was constant in doing good to the souls and bodies of
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|
men, but why particularly he did this, though it was the sabbath day,
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on which works of necessity might be done, and he proves this to be a
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work of necessity.</P>
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<P>
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[1.] It was his Father's will: <I>I must work the works of him that
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sent me.</I> Note, <I>First,</I> The Father, when he sent his Son into
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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
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|
sends none to be idle. <I>Secondly,</I> The works Christ had to do were
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the <I>works of him that sent him,</I> not only appointed <I>by
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him,</I> but done <I>for him;</I> he was a worker together with God.
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<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+30:21">Jer. xxx. 21</A>.
|
|
|
|
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>
|
|
|
|
[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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+104:22,23">Ps. civ. 22, 23</A>);
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
[4.] His business in the world was to enlighten it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:5"><I>v.</I> 5</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:12"><I>ch.</I> viii. 12</A>.
|
|
|
|
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>
|
|
|
|
III. The manner of the cure of the blind man,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:6,7"><I>v.</I> 6, 7</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+11:4">Eccl. xi. 4</A>.
|
|
|
|
In the cure observe,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+26:18">Acts xxvi. 18</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+3:18">Rev. iii. 18</A>.
|
|
|
|
He only is <I>able,</I> and he only is <I>appointed,</I> to make it up,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+4:18">Luke iv. 18</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+3:18">1 Cor. iii. 18</A>.
|
|
|
|
We must be made uneasy with our blindness, as this man here, and then
|
|
healed.</P>
|
|
|
|
<P>
|
|
|
|
3. The directions given to the patient,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:7"><I>v.</I> 7</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+46:4">Ps. xlvi. 4</A>),
|
|
|
|
living waters, which were <I>healing,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+47:9">Ezek. xlvii. 9</A>.
|
|
|
|
[2.] That the waters of Siloam had of old signified the throne and
|
|
kingdom of the house of David, pointing at the Messiah
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:6">Isa. viii. 6</A>),
|
|
|
|
and the Jews who <I>refused the waters of Shiloa,</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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:1">Mal. iii. 1</A>);
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+52:8">Isa. lii. 8</A>.</P>
|
|
|
|
<A NAME="Joh9_8"> </A>
|
|
<A NAME="Joh9_9"> </A>
|
|
<A NAME="Joh9_10"> </A>
|
|
<A NAME="Joh9_11"> </A>
|
|
<A NAME="Joh9_12"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Sight Given to One Born Blind.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
I. Whether this was the same man that had before been blind,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:8"><I>v.</I> 8</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:13,14">1 Tim. i. 13, 14</A>.</P>
|
|
|
|
<P>
|
|
|
|
II. How he came to have his eyes opened,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:10-12"><I>v.</I> 10-12</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+111:2">Ps. cxi. 2</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:11"><I>v.</I> 11</A>.
|
|
|
|
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',
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:4-6">Ps. xxxiv. 4-6</A>.
|
|
|
|
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>
|
|
|
|
2. The author of it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:12"><I>v.</I> 12</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:57"><I>ch.</I> xi. 57</A>);
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:13"><I>ch.</I> v. 13</A>),
|
|
|
|
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>
|
|
|
|
<A NAME="Joh9_13"> </A>
|
|
<A NAME="Joh9_14"> </A>
|
|
<A NAME="Joh9_15"> </A>
|
|
<A NAME="Joh9_16"> </A>
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|
<A NAME="Joh9_17"> </A>
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|
<A NAME="Joh9_18"> </A>
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<A NAME="Joh9_19"> </A>
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<A NAME="Joh9_20"> </A>
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<A NAME="Joh9_21"> </A>
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<A NAME="Joh9_22"> </A>
|
|
<A NAME="Joh9_23"> </A>
|
|
<A NAME="Joh9_24"> </A>
|
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<A NAME="Joh9_25"> </A>
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<A NAME="Joh9_26"> </A>
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<A NAME="Joh9_27"> </A>
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<A NAME="Joh9_28"> </A>
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<A NAME="Joh9_29"> </A>
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<A NAME="Joh9_30"> </A>
|
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<A NAME="Joh9_31"> </A>
|
|
<A NAME="Joh9_32"> </A>
|
|
<A NAME="Joh9_33"> </A>
|
|
<A NAME="Joh9_34"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Cavilling of the Pharisees; The Cavilling of the Pharisees Refuted.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:13"><I>v.</I> 13</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:47,48"><I>ch.</I> xi. 47, 48</A>,
|
|
|
|
<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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:14"><I>v.</I> 14</A>)
|
|
|
|
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>
|
|
|
|
III. The trial and examination of this matter by the Pharisees,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:15"><I>v.</I> 15</A>.
|
|
|
|
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>
|
|
|
|
1. They interrogated him concerning the cure itself.</P>
|
|
|
|
<P>
|
|
|
|
(1.) They doubted whether he had indeed been <I>born blind,</I> and
|
|
demanded proof of that which even the prosecutors had acknowledged
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:18"><I>v.</I> 18</A>):
|
|
|
|
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>
|
|
|
|
[1.] The questions that were put to them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:19"><I>v.</I> 19</A>):
|
|
|
|
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>
|
|
|
|
[2.] Their answers to these interrogatories, in which,</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:20"><I>v.</I> 20</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+3:26">1 Kings iii. 26</A>,
|
|
|
|
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>
|
|
|
|
<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>
|
|
|
|
<I>a.</I> Observe how warily they express themselves
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:21"><I>v.</I> 21</A>):
|
|
|
|
"<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:23,Mk+8:38">Luke xi. 23; Mark viii. 38</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:23,24">1 Cor. xii. 23, 24</A>.
|
|
|
|
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>
|
|
|
|
<I>b.</I> See the reason why they were so cautious
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:22,23"><I>v.</I> 22, 23</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:24,Es+8:6">1 Cor. x. 24; Esth. viii. 6</A>.
|
|
|
|
Here is,</P>
|
|
|
|
<P>
|
|
|
|
(<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>
|
|
|
|
[<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 him 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>
|
|
|
|
[<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+66:5">Isa. lxvi. 5</A>.
|
|
|
|
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>
|
|
|
|
(<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+29:25">Prov. xxix. 25</A>),
|
|
|
|
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>
|
|
|
|
(2.) They enquired of <I>him</I> concerning the <I>manner of the
|
|
cure,</I> and made their remarks upon it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:15,16"><I>v.</I> 15, 16</A>.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
[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>
|
|
|
|
[3.] The remarks made upon this story were very different, and
|
|
occasioned a debate in the court,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:16"><I>v.</I> 16</A>.</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<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>
|
|
|
|
2. After their enquiry concerning the cure, we must observe their
|
|
enquiry concerning the <I>author</I> of it. And here observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) What the man said of him, in answer to their enquiry. They ask him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:17"><I>v.</I> 17</A>),
|
|
|
|
"<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:24">Dan. ix. 24</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:19"><I>ch.</I> iv. 19</A>);
|
|
|
|
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>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:24"><I>v.</I> 24</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:46"><I>ch.</I> viii. 46</A>)
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:3">Rom. viii. 3</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:25"><I>v.</I> 25</A>):
|
|
|
|
"<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+1:1,Ac+4:20">1 John i. 1; Acts iv. 20</A>.
|
|
|
|
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,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:8">Eph. v. 8</A>.
|
|
|
|
[2.] They endeavour to baffle and stifle the evidence by a needless
|
|
repetition of their enquiries into it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:26"><I>v.</I> 26</A>):
|
|
|
|
<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>
|
|
|
|
(2.) He upbraids them with their obstinate infidelity and invincible
|
|
prejudices, and they revile him as a disciple of Jesus,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:27-29"><I>v.</I> 27-29</A>,
|
|
|
|
where the man is more bold with them and they are more sharp upon him
|
|
than before.</P>
|
|
|
|
<P>
|
|
|
|
[1.] The man boldly upbraids them with their wilful and unreasonable
|
|
opposition to the evidence of this miracle,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:27"><I>v.</I> 27</A>.
|
|
|
|
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?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+51:9">Jer. li. 9</A>.
|
|
|
|
See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:14">Matt. x. 14</A>.
|
|
|
|
<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>
|
|
|
|
[2.] For this they scorn and revile him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:28"><I>v.</I> 28</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:11">Matt. v. 11</A>.
|
|
|
|
The method commonly taken by unreasonable man is to make out with
|
|
railing what is wanting in truth and reason.</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<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>
|
|
|
|
<I>Thirdly,</I> They gave some sort of reason for their adhering to
|
|
Moses against Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:29"><I>v.</I> 29</A>):
|
|
|
|
<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 their
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:46"><I>ch.</I> v. 46</A>),
|
|
|
|
and Jesus spoke honourably of Moses
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:29">Luke xvi. 29</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:27"><I>ch.</I> vii. 27</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+2:6">Jer. ii. 6</A>,
|
|
|
|
<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>
|
|
|
|
(3.) He reasons with them concerning this matter, and they
|
|
excommunicate him.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
<I>First,</I> He wonders at their obstinate infidelity
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:30"><I>v.</I> 30</A>);
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+29:14">Isa. xxix. 14</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+6:6">Mark vi. 6</A>.
|
|
|
|
(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>
|
|
|
|
<I>Secondly,</I> He argues strongly against them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:31-33"><I>v.</I> 31-33</A>.
|
|
|
|
They had determined concerning Jesus that he was not of God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:16"><I>v.</I> 16</A>),
|
|
|
|
but was a <I>sinner</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:24"><I>v.</I> 24</A>),
|
|
|
|
in answer to which the man here proves not only that he was <I>not a
|
|
sinner</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:31"><I>v.</I> 31</A>),
|
|
|
|
but that he was <I>of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:33"><I>v.</I> 33</A>.</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<I>b.</I> His argument may be reduced into form, somewhat like that of
|
|
David,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+66:18-20">Ps. lxvi. 18-20</A>.
|
|
|
|
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>
|
|
|
|
(<I>a.</I>) He lays it down for an undoubted truth that none but good
|
|
men are the favourites of heaven
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:31"><I>v.</I> 31</A>):
|
|
|
|
<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>
|
|
|
|
[<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:15">Ps. xxxiv. 15</A>.</P>
|
|
|
|
<P>
|
|
|
|
[<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:31,32"><I>ch.</I> ix. 31, 32</A>),
|
|
|
|
was certainly a holy one.</P>
|
|
|
|
<P>
|
|
|
|
(<I>b.</I>) He magnifies the miracles which Christ had wrought, to
|
|
strengthen the argument the more
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:32"><I>v.</I> 32</A>):
|
|
|
|
<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>
|
|
|
|
(<I>c.</I>) He therefore concludes, <I>If this man were not of God, he
|
|
could no 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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+13:1,2">Deut. xiii. 1, 2</A>),
|
|
|
|
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>
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:34"><I>v.</I> 34</A>.
|
|
|
|
Here we are told,</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<A NAME="Joh9_35"> </A>
|
|
<A NAME="Joh9_36"> </A>
|
|
<A NAME="Joh9_37"> </A>
|
|
<A NAME="Joh9_38"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ's Address to the Man that Had Been Blind.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In these verses we may observe,</P>
|
|
|
|
<P>
|
|
|
|
I. The tender care which our Lord Jesus took of this poor man
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:35"><I>v.</I> 35</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+103:6">Ps. ciii. 6</A>),
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+13:12">Matt. xiii. 12</A>.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:7,89:27">Ps. ii. 7; lxxxix. 27</A>.
|
|
|
|
See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+Joh+1:49"><I>ch.</I> i. 49</A>,
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+22:42">Matt. xxii. 42</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:23">1 John iii. 23</A>),
|
|
|
|
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>
|
|
|
|
2. The poor man solicitously enquires concerning the Messiah he was to
|
|
believe in, professing his readiness to embrace him and close with him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:36"><I>v.</I> 36</A>):
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+5:6,7,So+3:2,3">Cant. v. 6, 7; iii. 2, 3</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+20:31"><I>ch.</I> xx. 31</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:37"><I>v.</I> 37</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+4:6">2 Cor. iv. 6</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:32">Luke xxiv. 32</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A NAME="Joh9_39"> </A>
|
|
<A NAME="Joh9_40"> </A>
|
|
<A NAME="Joh9_41"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ's Address to the Pharisees.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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,
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+1:6,7">2 Thess. i. 6, 7</A>.
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Probably this was not immediately after his discourse with the man, but
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he took the next opportunity that offered itself to address the
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Pharisees. Here is,</P>
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<P>
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I. The account Christ gives of his design in coming into the world
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:39"><I>v.</I> 39</A>):
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"<I>For judgment I am</I> come to order and administer the great
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affairs of the <I>kingdom of God among men,</I> and am invested with a
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judicial power in order thereunto, to be executed in conformity to the
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wise counsels of God, and in pursuance of them." What Christ spoke, he
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spoke not as a preacher in the pulpit, but as a king upon the throne,
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and a judge upon the bench.</P>
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<P>
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1. His business into the world was <I>great;</I> he came to keep the
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assizes and general goal-delivery. He came <I>for judgment,</I> that
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is,
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(1.) To preach a doctrine and a law which would try men, and
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effectually discover and distinguish them, and would be completely
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fitted, in all respects, to be the rule of government now and of
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judgment shortly.
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(2.) To put a difference between men, by revealing the thoughts of many
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hearts, and laying open men's true characters, by this one test,
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whether they were well or ill affected to him.
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(3.) To change the face of government in his church, to abolish the
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Jewish economy, to take down that fabric, which, though erected for the
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time by the hand of God himself, yet by lapse of time was antiquated,
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and by the incurable corruptions of the managers of it was become
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rotten and dangerous, and to erect a new building by another model, to
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institute new ordinances and offices, to abrogate Judaism and enact
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Christianity; <I>for</I> this <I>judgment he came into the world,</I>
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and it was a great revolution.</P>
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<P>
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2. This great truth he explains by a metaphor borrowed from the miracle
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which he had lately wrought. That <I>those who see not might see, and
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that those who see might be made blind.</I> Such a difference of
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Christ's coming is often spoken of; to some his gospel is a <I>savour
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of life unto life,</I> to others of <I>death unto death.</I>
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(1.) This is applicable to nations and people, that the Gentiles, who
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had long been destitute of the light of divine revelation, might see
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it; and the Jews, who had long enjoyed it, might have the things of
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their peace hid from their eyes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+1:10,2:23">Hos. i. 10; ii. 23</A>.
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The Gentiles see a great light, while blindness is <I>happened unto
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Israel,</I> and their <I>eyes are darkened.</I>
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(2.) To particular sons. Christ came into the world,
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[1.] Intentionally and designedly to give sight to those that were
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spiritually blind; by his word to reveal the object, and by his Spirit
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to heal the organ, that many precious souls might be turned <I>from
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darkness to light.</I> He came <I>for judgment,</I> that is, to set
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those at liberty from their dark prison that were willing to be
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released,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+61:1">Isa. lxi. 1</A>.
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[2.] Eventually, and in the issue, <I>that those who see might be made
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blind;</I> that those who have a high conceit of their own wisdom, and
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set up that in contradiction to divine revelation, might be sealed up
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in ignorance and infidelity. The preaching of the cross was
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foolishness, and an infatuating think, to those who by wisdom <I>knew
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not God.</I> Christ <I>came into the world for</I> this
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<I>judgment,</I> to administer the affairs of a spiritual kingdom,
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seated in men's minds. Whereas, in the Jewish church, the blessings and
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judgments of God's government were mostly temporal, now the method of
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administration should be changed; and as the good subjects of his
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kingdom should be blessed with spiritual blessings in heavenly things,
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such as arise from a due illumination of the mind, so the rebels should
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be punished with spiritual plagues, not war, famine, and pestilence, as
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formerly, but such as arise from a <I>judicial infatuation,</I>
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hardness of heart, terror of conscience, strong delusions, vile
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affections. In this way Christ will <I>judge between cattle and
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cattle,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+34:17,22">Ezek. xxxiv. 17, 22</A>.</P>
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<P>
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II. The Pharisees' cavil at this. They were <I>with him,</I> not
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desirous to learn any good from him, but to form evil against him; and
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they said, <I>Are we blind also?</I> When Christ said that <I>those who
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saw</I> should by his coming be made blind, they apprehended that he
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meant them, who were the <I>seers</I> of the people, and valued
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|
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
|
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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
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|
<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
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:45">Luke xi. 45</A>):
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|
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|
"<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>
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|
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|
<P>
|
|
|
|
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>
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|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
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