Verse-by-Verse Bible Commentary
John 9:2

Clarke's Commentary

Verse John 9:2. Who did sin, this man, or his parents — The doctrine of the transmigration of souls appears to have been an article in the creed of the Pharisees, and it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies for the punishment of some sin which they had committed in a pre-existent state. This seems to have been the foundation of the disciples question to our Lord. Did this man sin in a pre-existent state, that he is punished in this body with blindness? Or, did his parents commit some sin, for which they are thus plagued in their offspring?

Most of the Asiatic nations have believed in the doctrine of transmigration. The Hindoos still hold it; and profess to tell precisely the sin which the person committed in another body, by the afflictions which he endures in this: they profess also to tell the cures for these. For instance, they say the headache is a punishment for having, in a former state, spoken irrevently to father or mother. Madness is a punishment for having been disobedient to father or mother, or to one's spiritual guide. The epilepsy is a punishment for having, in a former state, administered poison to any one at the command of his master. Pain in the eyes is a punishment for having, in another body, coveted another man's wife. Blindness is a punishment for having killed his mother: but this person they say, before his new birth, will suffer many years' torment in hell. See many curious particulars relative to this in the AYEEN AKBERY, vol. iii. p. 168-175; and in the Institutes of Menu, chap. xi. Inst. 48-53.

The Jewish rabbins have had the same belief from the very remotest antiquity. Origen cites an apocryphal book of the Hebrews, in which the patriarch Jacob is made to speak thus: I am an angel of God; one of the first order of spirits. Men call me Jacob, but my true name, which God has given me, is Israel: Orat. Joseph. apud ORIG. Many of the Jewish doctors have believed that the souls of Adam, Abraham, and Phineas, have successively animated the great men of their nation. Philo says that the air is full of spirits, and that some, through their natural propensity, join themselves to bodies; and that others have an aversion from such a union. See several other things relative to this point in his treatises, De Plant. Noe-De Gigantibus-De Confus. Ling.-De Somniis, c. and see Calmet, where he is pretty largely quoted.

The Hindoos believe that the most of their misfortunes arise out of the sins of a former birth; and, in moments of grief not unfrequently break out into exclamations like the following:-"Ah! in a former birth how many sins must I have committed, that I am thus afflicted!" "I am now suffering for the sins of a former birth; and the sins that I am now committing are to fill me with misery in a following birth. There is no end to my sufferings!"

Josephus, Ant. b. xvii. c. 1, s. 3, and War, b. ii. c. 8, s. 14, gives an account of the doctrine of the Pharisees on this subject. He intimates that the souls of those only who were pious were permitted to reanimate human bodies, and this was rather by way of reward than punishment; and that the souls of the vicious are put into eternal prisons, where they are continually tormented, and out of which they can never escape. But it is very likely that Josephus has not told the whole truth here; and that the doctrine of the Pharisees on this subject was nearly the same with that of the Papists on purgatory. Those who are very wicked go irrecoverably to hell; but those who are not so have the privilege of expiating their venial sins in purgatory. Thus, probably, is the Pharisean doctrine of the transmigration to be understood. Those who were comparatively pious went into other bodies, for the expiation of any remaining guilt which had not been removed previously to a sudden or premature death, after which they were fully prepared for paradise; but others who had been incorrigibly wicked were sent at once into hell, without ever being offered the privilege of amendment, or escape. For the reasons which may be collected above, much as I reverence Bishop Pearce, I cannot agree with his note on this passage, where he says that the words of the disciples should be thus understood:-Who did sin? This man, that he is blind? or his parents, that he was born so? He thinks it probable that the disciples did not know that the man was born blind: if he was, then it was for some sin of his parents-if he was not born so, then this blindness came unto him as a punishment for some crime of his own. It may be just necessary to say, that some of the rabbins believed that it was possible for an infant to sin in the womb, and to be punished with some bodily infirmity in consequence. See several examples in Lightfoot on this place.

Bridgeway Bible Commentary

92. Dispute concerning a blind man (John 9:1-41)

Some Jews believed that diseases and physical disabilities were the result of either a person’s own sins or the sins of the person’s parents. When Jesus met a blind man, his disciples asked him which was the most likely cause of the man’s blindness (John 9:1-2).

Jesus was not interested in discussing theoretical questions just to satisfy people’s curiosity. He was more concerned with healing the man, and in this way he would bring glory to God. His time in the world was limited, and that meant he should use every opportunity to do the work that his Father sent him to do (John 9:3-5). He therefore healed the man, and immediately there was much interest among the local people. They could scarcely believe what had happened (John 9:6-12).

The healing had taken place on the Sabbath day. In the eyes of the Pharisees, Jesus had broken the Sabbath laws and therefore he was a sinner. In the eyes of others, including the man himself, Jesus had healed a person born blind, and therefore he must have come from God (John 9:13-17). Rather than accept the fact that a miracle had occurred, the Pharisees tried to argue that the man had not been blind in the first place. The man’s parents confirmed that he had been born blind, but they would not talk about the healing because of their fear of the Jewish leaders (John 9:18-23).

Despite the pressure that the Pharisees put on the man, he refused to change his story or condemn Jesus. He mocked the Pharisees for their persistent questioning, asking if they too wanted to become Jesus’ disciples (John 9:24-27). The more the man argued with them, the angrier the Pharisees became. They had no answer to his simple step by step reasoning, so attacked him with abusive language and then threw him out of the synagogue (John 9:28-34).

Jesus found the man and made known to him that the one who healed him was indeed the Saviour sent by God. The man’s faith was strengthened and in humble gratitude he worshipped (John 9:35-38).

The way people responded to Jesus showed their true spiritual condition. Some called themselves teachers and thought they possessed religious insight, but in fact they were spiritually blind. Others knew they were blind and in the darkness of sin, but when they turned to Jesus they saw the light of God. There could be some excuse for those who were blind through ignorance, but there could be only condemnation for those who claimed to have knowledge but deliberately rejected the plain evidence before them (John 9:39-41).

Coffman's Commentaries on the Bible

And his disciples asked him, saying, Who sinned, this man, or his parents, that he should be born blind?

A strange mixture of truth and error prompted this question. The universal instinct that hails all sorrow and disease as the consequence of sin is correct, all of such things deriving, in the last analysis, from the debacle in Eden; but it is not true that every specific instance of handicap, disease, and sorrow should be invariably ascribed to the individual sin of the sufferer. As Paul stated it, "Death reigned … even over them that had not sinned after the likeness of Adam's transgression" (Romans 5:14).

Without regard to such truth, the apostles were quite ready to blame this man's blindness upon himself, or if not upon him, then upon his parents. It seems ridiculous to us that prenatal sin could be committed; but, as Dummelow noted:

The disciples thought that possibly the man had sinned, either in a previous state of existence (in accordance with the doctrine of transmigration of souls), or more probably as an infant before birth. To the Jews who attributed intelligence to unborn children (Genesis 25:22-26; Luke 1:41), this last was a natural idea.J. R. Dummelow, A Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 790.

According to Hendriksen, the Jewish Rabbis held that Esau had tried to kill Jacob in the womb, before either was born.William Hendriksen, Exposition of the Gospel according to John (Grand Rapids, Michigan: Baker Book House, 1961), II, p. 73. This writer rejects the idea that the apostles of Jesus believed either of those monstrous fantasies. Although even Calvin and Beza thought that they had transmigration of souls in view,Ibid. there is no evidence whatever of the apostles entertaining any such notions, the basic assumption throughout the entire Bible having always been that "the body" is the soul's unique instrument (2 Corinthians 5:10).

The possibility suggested by the apostles to the effect that the sin of the man's parents might have caused his blindness was certainly not unreasonable; but, even so, if that had been the case, no moral blame would have fallen upon the blind son. The mistake of the apostles here was that of imputing blame where none existed. Both the man and his parents were declared by Jesus to have been guilty of nothing which might have caused the blindness. Therefore, one must hold those apostles guilty of a cruel and unfeeling question. They were like millions today who think that every sufferer and every victim of crime, disease, disaster, or calamity has in some manner DESERVED the evil that came upon him.

It was that same universal prejudice that armed the friends of Job against him with their bold accusations of sins foreign to the holy nature of Job, and inspired the accusations of murder against Paul by the citizens of Malta (Acts 28:4). The reasons underlying this disastrous human prejudice are apparently psychological outcroppings of man's innate selfishness and pride. Ryle said of it:

It has the advantage of rendering it needless to weep with them that weep. It saves a man of the obligation, when he sees heavy affliction, of smiting his breast and saying, "God be merciful to me, a sinner." It gives the natural man the comfortable feeling that he is so much better than the sufferer, as he is the more fortunate.J. C. Ryle, Expository Thoughts on the Gospels (Grand Rapids, Michigan: Zondervan), p. 583.

Christ taught here the fact of undeserved suffering. This is one of the great problems, and the Scriptures shed this light upon it. Jesus said that the rains and floods beat upon both houses, the one on the rock and the one on the sand (Matthew 7:25). God makes his sun to shine on the just and the unjust. Time and chance happen unto all men (Ecclesiastes 9:11). Therefore, may those whose child was born handicapped, or only to die: and those unfortunates whose lives have been overwhelmed with disease and sufferings; and all whose lot has been to walk in weakness, pain, and humiliation — may all of them take heart. Christ sees and knows; and, for many of them, perhaps it is true that they suffer that "the works of God should be manifest in them"!

Barnes' Notes on the Whole Bible

Master, who did sin? ... - It was a universal opinion among the Jews that calamities of all kinds were the effects of sin. See the notes at Luke 13:1-4. The case, however, of this man was that of one that was blind from his birth, and it was a question which the disciples could not determine whether it was his fault or that of his parents. Many of the Jews, as it appears from their writings (see Lightfoot), believed in the doctrine of the transmigration of souls; or that the soul of a man, in consequence of sin, might be compelled to pass into other bodies, and be punished there. They also believed that an infant might sin before it was born (see Lightfoot), and that consequently this blindness might have come upon the child as a consequence of that. It was also a doctrine with many that the crime of the parent might be the cause of deformity in the child, particularly the violation of the command in Leviticus 20:18.

Calvin's Commentary on the Bible

2.Rabbi, who hath sinned, this man, or his parents? In the first place, as Scripture testifies that all the sufferings to which the human race is liable proceed from sin, whenever we see any person wretched, we cannot prevent the thought from immediately presenting itself to our minds, that the distresses which fall heavily upon him are punishments inflicted by the hand of God. But here we commonly err in three ways.

First, while every man is ready to censure others with extreme bitterness, there are few who apply to themselves, as they ought to do, the same severity. If my brother meets with adversity, I instantly acknowledge the judgment of God; but if God chastises me with a heavier stroke, I wink at my sins. But in considering punishments, every man ought to begin with himself, and to spare himself as little as any other person. Wherefore, if we wish to be candid judges in this matter, let us learn to be quick in discerning our own evils rather than those of others.

The second error lies in excessive severity; for no sooner is any man touched by the hand of God, than we conclude that this shows deadly hatred, and we turn small offenses into crimes, and almost despair of his salvation. On the contrary, by extenuating our sins, we scarcely think that we have committed very small offenses, when we have committed a very aggravated crime.

Thirdly, we do wrong in this respect, that we pronounce condemnation on all, without exception, whom God visits with the cross or with tribulation. ⁽²⁵³⁾ What we have lately said is undoubtedly true, that all our distresses arise from sin; but God afflicts his own people for various reasons. For as there are some men whose crimes he does not punish in this world, but whose punishment he delays till the future life, that he may inflict on them more dreadful torments; so he often treats his believing people with greater severity, not because they have sinned more grievously, but that he may mortify the sins of the flesh for the future. Sometimes, too, he does not look at their sins, but only tries their obedience, or trains them to patience; as we see that holy Job — a righteous man, and one that feareth God, ⁽²⁵⁴⁾ is miserable beyond all other men; and yet it is not on account of his sins that he is sore distressed, but the design of God was different, which was, that his piety might be more fully ascertained even in adversity. They are false interpreters, therefore, who say that all afflictions, without any distinction, are sent on account of sins; as if the measure of punishments were equal, or as if God looked to nothing else in punishing men than to what every man deserves.

Wherefore, there are two things here that ought to be observed: that

judgment begins, for the most part, at the house of God,
(1 Peter 4:17;)

and, consequently, that while he passes by the wicked, he punishes his own people with severity when they have offended, and that, in correcting the sinful actions of the Church, his stripes are far more severe. Next, we ought to observe that there are various reasons why he afflicts men; for he gave Peter and Paul, not less than the most wicked robbers, into the hands of the executioner. Hence we infer, that we cannot always put our finger on the causes of the punishments which men endure.

When the disciples, following the common opinion, put the question, what kind of sin it was that the God of heaven punished, as soon as this man was born, they do not speak so absurdly as when they ask if he sinned before he was born. And yet this question, absurd as it is, was drawn from a common opinion which at that time prevailed; for it is very evident from other passages of Scripture, that they believed the transmigration (μετεμψύχωσις) of which Pythagoras dreamed, or that souls passed from one body into another. ⁽²⁵⁵⁾ Hence we see that the curiosity of men is an exceedingly deep labyrinth, especially when presumption is added to it. They saw that some were born lame, some squint-eyed, some entirely blind, and some with a deformed body; but instead of adoring, as they ought to have done, the hidden judgments of God, they wished to have a manifest reason in his works. Thus through their rashness they fell into those childish fooleries, so as to think that a soul, when it has completed one life, passes into a new body, and there endures the punishment due on account of the life which is already past. Nor are the Jews in the present day ashamed to proclaim this foolish dream in their synagogues, as if it were a revelation from heaven.

We are taught by this example, that we ought to be exceedingly careful not to push our inquiries into the judgments of God beyond the measure of sobriety, but the wanderings and errors of our understanding hurry and plunge us into dreadful gulfs. It was truly monstrous, that so gross an error should have found a place among the elect people of God, in the midst of which the light of heavenly wisdom had been kindled by the Law and the Prophets. But if God punished so severely their presumption, there is nothing better for us, in considering the works of God, than such modesty that, when the reason of them is concealed, our minds shall break out into admiration, and our tongues shall immediately exclaim, “Thou art righteous, O Lord, and thy judgments are right though they cannot be comprehended.”

It is not without reason that the disciples put the question, Did his parents sin ? For though the innocent son is not punished for his father’s fault, but

the soul which hath sinned shall itself die,
(Ezekiel 18:20,)

yet it is not an empty threatening, that the Lord throws the crimes of the parents into the bosom of the children, and

revenges them to the third and fourth generation,
(Exodus 20:5.)

Thus it frequently happens that the anger of God rests on one house for many generations; and, as he blesses the children of believers for the sake of their fathers, so he also rejects a wicked offspring, destining the children, by a just punishment, to the same ruin with their fathers. Nor can any man complain, on this account, that he is unjustly punished on account of the sin of another man; for, where the grace of the Spirit is wanting, from bad crows — as the proverb says ⁽²⁵⁶⁾ — there must be produced bad eggs. This gave reason to the apostles to doubt if the Lord punished, in the son, some crime of his parents.

(253) “Par croix ou tribulation.”

(254) “Homme juste, et craignaut Dieu.”

(255) “Que les ames passoyent d’un corps eu l’autre.”

(256) “Comme dit le proverbe.”

Smith's Bible Commentary

Shall we turn now in our Bibles to the gospel according to John, chapter 9.

Jesus had been having a dispute with the Pharisees in the temple at the time of the Feast of the Tabernacles, six months or so before the Passover in which He was crucified. And in the eighth chapter it records His conversations with them, with His declaring unto to them, "Before Abraham was I am." And so the last time we saw Jesus they were taking up stones to throw at Him, and He passed by them and left the temple precincts.

And as Jesus passed by ( John 9:1 ),

The ninth chapter opens so that's the background. They just have taken up stones to throw at Him because of His claim of deity, "Before Abraham was, I am."

And as He passed by,

he saw a man which was blind from biRuth ( John 9:1 ).

As far as the gospel records, and only as far as the gospel records, surely there are others. But the gospels only record this instance where Jesus healed a person of which the scripture declared his malady came from birth.

Now in the Acts, there are a couple who had their conditions from birth, and no doubt Jesus healed many with congenital ill...type of illnesses, but this is the only one in the gospel that is recorded distinctly as a condition that existed from birth.

And so his disciples ask him, saying, Master, who did sin, this man, or his parents, that he was born blind? ( John 9:2 )

Now there were those who taught prenatal sin. That a child could sin while he was still in the womb. And there were those who sort of held to this belief. And because this was being taught by some of the people, some of the rabbis, perhaps this is why the disciples said, "Who did sin, that he was born blind?" Well, if he was born blind and if he sinned, it meant that he had to sin some time before he was born.

At this time in the history of the Jews, the rabbis had also adopted from Plato the idea that people preexisted as spirits and were waiting for bodies. And some of them were good spirits and some of them were bad spirits. But men preexisted as spirits waiting for bodies. The teaching of Plato which, of course, is also the teaching of the Mormons, that we all preexisted as spirits in the heavenly king . . . bodies were given to us that we might go through this trial period on the earth to find out whether or not we will discover the truth of Mormonism, and thus, could be elevated to godhood in the next world and have our own little planet and our own little system and go on as gods. But the preexistence as spirits receiving our bodies for our testing upon the earth.

So the question, "Who did sin, this man or his parents that he was born blind?" Is this God's judgment upon his parents for some sin they did? It is interesting to me that quite often we have that kind of a thought of a direct retribution from God when calamity comes to us. God is punishing me for something that I have done, or something that I did. And thus, this hardship or this difficulty or this painful experience is coming to me as God's judgment upon me because of some wrongdoing. If that were so, I wouldn't be here tonight. You see, if God brought that kind of a direct cause/effect judgment upon people, then God would have to be fair in His justice system. And thus, every person who did the same kind of a deed would have to receive the same kind of a judgment for it. There is not that cause and effect type of judgment at the present time, there will be and God will be just when He judges. Because it will be completely equal judgment. But right now God is seeking to draw men to Himself. And Jesus said, "I didn't come to condemn the world, but that the world through Me might be saved" ( John 3:17 ).

And so their question reflected the constant attitude that people have had. That attitude that was expressed by the men who came to comfort Job in his affliction. "You must have done something horrible, man. Just confess to God and get it over with. Why are you going on in your misery? Don't try and tell us you're innocent. No one would suffer like this unless he were an evil person." And yet, the whole story of Job, seeing the whole picture as we have that opportunity in the Bible, we understand that it was not God's judgment upon Job for some sin that he had done. Satan was afflicting him in order to prove to God that Job would fail.

Who did sin?

Jesus answered, Neither this man, nor his parents ( John 9:3 ):

Now, I believe at this point the translators made a mistake in punctuation. And I think instead of a colon here they should have put a period. I think that Jesus answered their question, period. "Neither of them." That's the answer. And I think then He goes on in making a statement that is not really related to the question. The question is, "Who did sin, the man or the parents that he was born blind?" Jesus said, "Neither the man nor his parents."

But that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night is coming when no man can work ( John 9:3-4 ).

Jesus passed off the question saying, "Neither of them, but I must do the work of My Father and in order that I might do the work of the Father that sent Me." He went ahead and healed the man, to do the works of the Father, but His answer to the question was neither.

Now, I do not believe that it is proper to interpret this that God allowed this man this period of blindness just in order that Christ might do a work in him. In other words, that it was all preset by God in that sense that he was born blind in order that God might do a work of healing him. I think that is the wrong interpretation and that interpretation comes by the colon instead of a period. In the Greek text there are no punctuation marks. This the translators did in order to try to give us an understanding. And at this point, I would prefer to put a period after Jesus said, "Neither this man nor his parents" period. And then bringing in a new idea, "But that the works of God should be made manifest in him, I must work the works of the Father." "In order that God's works might be manifested, I've gotta do the work of the Father for as long as I am in this world, you know, the night is coming, but while I'm here, I'm the light."

While I am in the world, I am the light of the world. And when he have thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay ( John 9:5-6 ).

Now, why do you suppose Jesus did that? I'm asking a question, I don't know the answer. Why did Jesus do the things? I don't know, but it's interesting to me because I know that Jesus could have just spoken the word. Because He did speak the word to other blind men, to Bartimaeus down at Jericho. He said, "What would you like?" He said, "Lord, that I might receive my sight." Jesus said, "Go thy way." And his eyes were opened and he could see. Another blind man Jesus touched his eyes. And then He said, "Now can you see?" And he says, "A little bit, men look like trees walking around, you know it's very fuzzy." Jesus touched his eyes again, and when he opened them he could see clearly.

Now Jesus, rather than just speaking, or rather than laying His hands on his eyes, does something quite interesting. Maybe He is trying to create further controversy with the religious leaders who were on His case for violating the Sabbath day by healing the lame man at the pool of Bethesda months earlier. Because you see, it was against their law, traditional interpretation of it, to make clay on the Sabbath day. That was against the law. In fact, you could not wear shoes on the Sabbath day were the soles were fastened with nails, because that constituted bearing a burden if the soles were fastened with nails, that's a little bit too heavy. And they had all of these weird interpretations of the law, and to make clay on the Sabbath day was against their law. So His spitting in the ground and stirring it with His finger and making clay out of it was a definite violation of their Sabbath day law. And when He made this clay, He rubbed it in the guy's eyes.

And he said, Now, go down to the pool of Siloam, and wash your eyes out ( John 9:7 ).

And so the fellow made his way down to the pool of Siloam, stuck his head in and washed his eyes out. And when he had washed his eyes out he could see.

And his neighbors, and those which before had seen him begging, said, Is not this the blind man who sat there and begged all these years? And some of them said, Yes, it is: and others said, It sure looks like him: And he said, I'm me ( John 9:8-9 ).

Is this the fellow that was blind that was begging? Sure looks like him. Yea, it's me.

They said, How is it that you can now see? And he answered and said, A man that is called Jesus made clay, and anointed my eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight ( John 9:10-11 ).

Now notice the progressive revelation of Jesus is to this man. At this point, he just knows Him as a man who is called Jesus. "How is it that you can see?" "Well, a man who is called Jesus made clay and anointed my eyes and said unto me, 'Go to the pool of Siloam and wash.' And I went and washed and I received my sight." A man who is named Jesus.

Then they said unto to him, Where is He? And he said, I don't know. And so they brought the man to the Pharisees. And it was the sabbath day when Jesus made the clay, and opened his eyes ( John 9:12-14 ).

Actually it violated two Sabbath laws. It was not lawful to heal on the Sabbath day. You could do nothing towards the healing. If you sprang your ankle, you could not run cold water on it because the cold water had a healing effect, so you just had to suffer with the pain until the Sabbath day was over and then you could start running cold water on it. But then it was too late, the swelling had already begun. But you could do nothing towards healing, you could save a life, do whatever you have to to save the life, but nothing towards curing on the Sabbath day. So there's two counts against Him: He made clay and He healed him.

And again the Pharisees also asked him how he received his sight. And he said unto them, He put clay upon my eyes, and I washed, and I can see. Therefore said some of the Pharisees, This man is not of God, because he doesn't keep the sabbath day. And others said, Well how can a man that is a sinner do such miracles? And there was a division among them ( John 9:15-16 ).

They were arguing among themselves.

And they said unto the blind man again, What do you say of him, the one that opened your eyes? And he said, He is a prophet ( John 9:17 ).

So, he began his, "A man who is named Jesus." Now he is declaring, "He is a prophet."

And the Jews did not believe him, that he had been blind, until they called his parents. And they asked his parents, saying, Is this your son, whom you say was born blind? ( John 9:18-19 )

We really don't believe that. How is it that he can see if he was born blind?

How is it that he can see? And the parents answered and said, We know that this is our son, we know that he was born blind: but how it is that he can see, we don't know; why don't you ask him, he's of age ( John 9:19-21 ):

Now they were fearful because the rulers had already determined that if anybody had confessed that Jesus was the Messiah they would...gonna be thrown out of the synagogue, and they didn't want to be kicked out of church. And so they were afraid to answer them, and that's why they said, "He's of age, why don't you ask him?"

So again they called the man that was blind, and they said unto him, Give God the praise: we know that this man is a sinner. And he answered and said, Whether he is a sinner or not, I don't know: but one thing I do know, whereas I was blind, now I could see. And they said unto him again, What did he do to you? now how did he open your eyes? And he said, I told you already, and you didn't listen to me: why do you want to hear it again? do you want to be one of his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. We know that God spoke unto Moses: but as for this fellow; we don't even know from whence he's coming. And the man answered and said unto them, Why here's a marvelous thing, that you don't know from whence he is, and yet he has opened my eyes. Now we know that God hears not sinners: but if any man be a worshipper of God, and does his will, him he hears ( John 9:24-31 ).

Now, a lot of people have taken this particular verse as doctrine and as Bible doctrine. We know that God does not hear sinners. This verse in and of itself cannot be used as a basis for a Biblical doctrine that God doesn't hear the sinner's prayers. Because this is only part of a conversation between a blind man, who at this point who isn't even saved, and the Pharisees. And he is expressing just a common belief among the people, but not necessarily a Biblical doctrine and yet, many people have taken this and you hear often people say, "Well, God doesn't hear sinners when they pray." That is not necessarily so. And the scriptures surely does not confirm that as Biblical truth. Because this is only the statement of the blind man to the Pharisees in response to their interrogations.

Does God hear sinners when they pray? How did you get saved? You see, if God didn't hear sinners when they pray, none of us would be saved. God does hear sinners, and that's part of the grace and the mercy of God. However, if I, as a child of God, am regarding inequity in my heart when I pray, then the Lord doesn't hear me, that's what David said.

Isaiah said, chapter 59 that, "God's hand is not short that He cannot save, neither is His ear heavy that He cannot not hear, but your sins have separated you from God." And sin can separate you from God. It can separate your communion with God. But to just say God doesn't hear sinners when they pray, is not true. God does hear sinners when they pray. Jesus said, "...and the man who was a sinner went into the temple and bowed his head and would not even so much as lift his head towards God, but just smote on his breast and said, 'Oh, God, be merciful to me, a sinner.'" And He said, "And that man went to his house justified because God heard his prayer."

Now, we do read that the ear of the Lord is open to the righteous and He hears their cries. But God, His ears open also to the sinners when he is calling out to God for mercy and for help. God is a gracious God.

Since the world began [he said,] was it not heard that if any man open the eyes of one that was born blind ( John 9:32 ).

You know, if a man can open up the eyes of a blind man, this is something quite unique.

If this man was not of God, he could do nothing. And they answered and said unto him, Thou was altogether born in sins, and then you're trying to teach us? ( John 9:33-34 )

Now they made the assumption that Jesus said was not true, that the blindness was the result of this man's sin. "You were born in sins." But Jesus said "No, no." That when the disciples asked, "Who did sin, this man was born blind?" Yet they made that assumption because of his blindness from birth.

And they cast him out ( John 9:34 ).

He got kicked out of the synagogue.

So Jesus heard that they had cast him out; and when he had found him, he said unto him, Do you believe on the Son of God? And he said, Who is he, Lord, that I might believe on him? And Jesus said unto him, You have both seen him, and it is he who is talking to you ( John 9:35-37 ).

This takes us back to chapter 4, when Jesus was talking with a woman at the well in Samaria. And she said, "I know that when the Messiah comes He's gonna teach us all things." And Jesus said, "I who speak unto thee am He." "You believe in the Son of God?" "Who is He, Lord, that I believe Him?" "You've both seen Him and He's talking to you now."

He said, Lord, I believe. And he worshipped Jesus ( John 9:38 ).

So we see this interesting case of a man who was put out by organized religion. They put him outside the fold. They cast him out, but Jesus found him and took him in.

And some of the Pharisees which were with him heard these words, and they said to Jesus, Are we blind also? And Jesus said unto them, If you were blind, then you would have no sin: but now you say, You can see, therefore your sin remains ( John 9:40-41 ).

There is a saying, "There are none so blind as those who will not see." That was the condition of the Pharisees. They said they could see, they claim to have superior understanding of the scriptures, and yet, they refused to see. None so blind as those who will not see. Jesus said, "If you were really blind then you can be forgiven, but because you say you see, you're in big trouble." A man will be held responsible for that knowledge that he has. They had the knowledge, they saw the light, they would not walk in that light.

"

Dr. Constable's Expository Notes

The healing of the Man 9:1-12

The exact time of this miracle and Jesus’ resultant discourse is unclear. Evidently these events transpired sometime between the feast of Tabernacles (John 7:2; John 7:10; September 10-17, A.D. 32.) and the feast of Dedication (John 10:22-39; December 18, A.D. 32.). [Note: Hoehner, p. 143; cf. Brown, 1:388-90.] This sixth of John’s seven select signs shows Jesus’ power over misfortune. [Note: Tenney, John: The Gospel . . ., p. 312.]

Dr. Constable's Expository Notes

The Jews regarded blind people as especially worthy of charity. [Note: Ibid., 2:178.] The disciples’ question reflected popular Jewish opinion of their day. Clearly the Old Testament taught that sin brings divine punishment (e.g., Exodus 20:5; Exodus 34:7; Ezekiel 18:4). This cause and effect relationship led many of the Jews, as well as many modern people, to conclude that every bad effect had an identifiable sinful cause. [Note: Cf. Talmud tractates Shabbath 55 a, and Nedarim 41 a, quoted in Edersheim, 1:494.] That conclusion goes farther than the Bible does (cf. Job; 2 Corinthians 12:7; Galatians 4:13). Sin does lie behind all the suffering and evil in the world, but the connection between sin and suffering is not always immediate or observable.

The disciples, like their contemporaries, assumed that either one or both of the blind man’s parents had sinned, or he had, and that this sin was the cause of his blindness.

"It is not absolutely certain they were thinking of the possibility of the man having sinned in a pre-natal condition. As R. A. Knox points out, they may not have known that the man was born blind, and the Greek might be understood to mean, ’Did this man sin? or did his parents commit some sin with the result that he was born blind?’" [Note: Tasker, p. 126. The source mentioned is Ronald A. Knox, The New Testament of our Lord and Saviour Jesus Christ newly translated from the Vulgate Latin . . ., 1945 ed.]

"The disciples did not look at the man as an object of mercy but rather as a subject for a theological discussion. It is much easier to discuss an abstract subject like ’sin’ than it is to minister to a concrete need in the life of a person." [Note: Wiersbe, 1:324.]

Barclay's Daily Study Bible

Chapter 9

LIGHT FOR THE BLIND EYES ( John 9:1-5 )

9:1-5 As Jesus was passing by, he saw a man who was blind from the day of his birth. "Rabbi." his disciples said to him, "who was it who sinned that he was born blind--this man or his parents?" "It was neither he nor his parents who sinned," answered Jesus, "but it happened that in him there might be a demonstration of what God can do. We must do the works of him who sent me while day lasts; the night is coming when no man is able to work. So long as I am in the world, I am the light of the world."

This is the only miracle in the gospels in which the sufferer is said to have been afflicted from his birth. In Acts we twice hear of people who had been helpless from their birth (the lame man at the Beautiful Gate of the Temple in Acts 3:2, and the cripple at Lystra in Acts 14:8), but this is the only man in the gospel story who had been so afflicted. He must have been a well-known character, for the disciples knew all about him.

When they saw him, they used the opportunity to put to Jesus a problem with which Jewish thought had always been deeply concerned, and which is still a problem. The Jews connected suffering and sin. They worked on the assumption that wherever there was suffering, somewhere there was sin. So they asked Jesus their question. "This man," they said, "is blind. Is his blindness due to his own sin, or to the sin of his parents?"

How could the blindness possibly be due to his own sin, when he had been blind from his birth? To that question the Jewish theologians gave two answers.

(i) Some of them had the strange notion of prenatal sin. They actually believed that a man could begin to sin while still in his mother's womb. In the imaginary conversations between Antoninus and Rabbi Judah the Patriarch, Antoninus asks: "From what time does the evil influence bear sway over a man, from the formation of the embryo in the womb or from the moment of birth?" The Rabbi first answered: "From the formation of the embryo." Antoninus disagreed and convinced Judah by his arguments, for Judah admitted that, if the evil impulse began with the formation of the embryo, then the child would kick in the womb and break his way out. Judah found a text to support this view. He took the saying in Genesis 4:7: "Sin is couching at the door." And he put the meaning into it that sin awaited man at the door of the womb, as soon as he was born. But the argument does show us that the idea of prenatal sin was known.

(ii) In the time of Jesus the Jews believed in the preexistence of the soul. They really got that idea from Plato and the Greeks. They believed that all souls existed before the creation of the world in the garden of Eden, or that they were in the seventh heaven, or in a certain chamber, waiting to enter into a body. The Greeks had believed that such souls were good, and that it was the entry into the body which contaminated them; but there were certain Jews who believed that these souls were already good and bad. The writer of The Book of Wisdom says: "Now I was a child good by nature, and a good soul fell to my lot" ( Wis_8:19 ).

In the time of Jesus certain Jews did believe that a man's affliction, even if it be from birth, might come from sin that he had committed before he was born. It is a strange idea, and it may seem to us almost fantastic; but at its heart lies the idea of a sin-infected universe.

The alternative was that the man's affliction was due to the sin of his parents. The idea that children inherit the consequences of their parents' sin is woven into the thought of the Old Testament. "I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation" ( Exodus 20:5: compare Exodus 34:7, Numbers 14:18). Of the wicked man the psalmist says: "May the iniquity of his fathers be remembered before the Lord; and let not the sin of his mother be blotted out" ( Psalms 109:14). Isaiah talks about their iniquities and the "iniquities of their fathers," and goes on to say: "I will measure into their bosom payment for their former doings" ( Isaiah 65:6-7). One of the keynotes of the Old Testament is that the sins of the fathers are always visited upon the children. It must never be forgotten that no man lives to himself and no man dies to himself. When a man sins, he sets in motion a train of consequences which has no end.

LIGHT FOR THE BLIND EYES ( John 9:1-5 continued)

In this passage there are two great eternal principles.

(i) Jesus does not try to follow out or to explain the connection of sin and suffering. He says that this man's affliction came to him to give an opportunity of showing what God can do. There are two senses in which that is true.

(a) For John the miracles are always a sign of the glory and the power of God. The writers of the other gospels had a different point of view; and regarded them as a demonstration of the compassion of Jesus. When Jesus looked on the hungry crowd he had compassion on them, because they were as sheep not having a shepherd ( Mark 6:34). When the leper came with his desperate request for cleansing Jesus was moved with compassion ( Mark 1:41). It is often urged that in this the Fourth Gospel is quite different from the others. Surely there is no real contradiction here. It is simply two ways of looking at the same thing. At its heart is the supreme truth that the glory of God lies in his compassion, and that he never so fully reveals his glory as when he reveals his pity.

(b) But there is another sense in which the man's suffering shows what God can do. Affliction, sorrow, pain, disappointment, loss always are opportunities for displaying God's grace. First, it enables the sufferer to show God in action. When trouble and disaster fall upon a man who does not know God, that man may well collapse; but when they fall on a man who walks with God they bring out the strength and the beauty, and the endurance and the nobility, which are within a man's heart when God is there. It is told that when an old saint was dying in an agony of pain, he sent for his family, saying: "Come and see how a Christian can die." It is when life hits us a terrible blow that we can show the world how a Christian can live, and, if need be, die. Any kind of suffering is an opportunity to demonstrate the glory of God in our own lives. Second, by helping those who are in trouble or in pain, we can demonstrate to others the glory of God. Frank Laubach has the great thought that when Christ, who is the Way, enters into us "we become part of the Way. God's highway runs straight through us." When we spend ourselves to help those in trouble, in distress, in pain, in sorrow, in affliction, God is using us as the highway by which he sends his help into the lives of his people. To help a fellow-man in need is to manifest the glory of God, for it is to show what God is like.

Jesus goes on to say that he and all his followers must do God's work while there is time to do it. God gave men the day for work and the night for rest; the day comes to an end and the time for work is also ended. For Jesus it was true that he had to press on with God's work in the day for the night of the Cross lay close ahead. But it is true for every man. We are given only so much time. Whatever we are to do must be done within it. There is in Glasgow a sundial with the motto: "Tak' tent of time ere time be tint." "Take thought of time before time is ended." We should never put things off until another time, for another time may never come. The Christian's duty is to fill the time he has--and no man knows how much that will be--with the service of God and of his fellow-men. There is no more poignant sorrow than the tragic discovery that it is too late to do something which we might have done.

But there is another opportunity we may miss. Jesus said: "So long as I am in the world I am the light of the world." When Jesus said that, he did not mean that the time of his life and work were limited but that our opportunity of laying hold on him is limited. There comes to every man a chance to accept Christ as his Saviour, his Master and his Lord; and if that Starbuck in The Psychology of Religion has some interesting and warning statistics about the age at which conversion normally occurs. It can occur as early as seven or eight; it increases gradually to the age of ten or eleven; it increases rapidly to the age of sixteen; it declines steeply up to the age of twenty; and after thirty it is very rare. God is always saying to us: "Now is the time." It is not that the power of Jesus grows less, or that his light grows dim; it is that if we put off the great decision we become ever less able to take it as the years go on. Work must be done, decisions must be taken, while it is day, before the night comes down.

THE METHOD OF A MIRACLE ( John 9:6-12 )

9:6-12 When he had said this he spat on the ground, and made clay from the spittle, and he smeared the clay on his eyes and said to him: "Go, wash in the Pool of Siloam." (The word "Siloam" means "sent.") So he went away and washed, and he came able to see. So the neighbours and those who formerly knew him by sight and knew that he was a beggar, said: "Is this not the man who sat begging?" Some said: "It is he." Others said: "It is not he, but it is someone like him." The man himself said: "I am he." "How then," they said to him, "have your eyes been opened?" "The man they call Jesus made clay," he said, "and smeared it on my eyes, and said to me: 'Go to the Pool of Siloam and wash.' So I went and washed, and sight came to me." They said to him: "Where is this man you are talking about?" He said: "I don't know."

This is one of two miracles in which Jesus is said to have used spittle to effect a cure. The other is the miracle of the deaf stammerer ( Mark 7:33). The use of spittle seems to us strange and repulsive and unhygienic; but in the ancient world it was quite common. Spittle, and especially the spittle of some distinguished person, was believed to possess certain curative qualities. Tacitus tells how, when Vespasian visited Alexandria, there came to him two men, one with diseased eyes and one with a diseased hand, who said that they had been advised by their god to come to him. The man with the diseased eyes wished Vespasian "to moisten his eye-balls with spittle"; the man with the diseased hand wished Vespasian "to trample on his hand with the sole of his foot." Vespasian was very unwilling to do so but was finally persuaded to do as the men asked. "The hand immediately recovered its power; the blind man saw once more. Both facts are attested to this day, when falsehood can bring no reward, by those who were present on the occasion" (Tacitus, Histories 4: 8 1).

Pliny, the famous Roman collector of what was then called scientific information, has a whole chapter on the use of spittle. He says that it is a sovereign preservative against the poison of serpents; a protection against epilepsy; that lichens and leprous spots can be cured by the application of fasting spittle; that ophthalmia can be cured by anointing the eyes every morning with fasting spittle; that carcinomata and crick in the neck can be cured by the use of spittle. Spittle was held to be very effective in averting the evil eye. Perseus tells how the aunt or the grandmother, who fears the gods and is skilled in averting the evil eye, will lift the baby from his cradle and "with her middle finger apply the lustrous spittle to his forehead and slobbering lips." The use of spittle was very common in the ancient world. To this day, if we burn a finger our first instinct is to put it into our mouth; and there are many who believe that warts can be cured by licking them with fasting spittle.

The fact is that Jesus took the methods and customs of his time and used them. He was a wise physician; he had to gain the confidence of his patient. It was not that he believed in these things, but he kindled expectation by doing what the patient would expect a doctor to do. After all, to this day the efficacy of any medicine or treatment depends at least as much on the patient's faith in it as in the treatment or the drug itself.

After anointing the man's eyes with spittle, Jesus sent him to wash in the Pool of Siloam. The Pool of Siloam was one of the landmarks of Jerusalem; and it was the result of one of the great engineering feats of the ancient world. The water supply of Jerusalem had always been precarious in the event of a siege. It came mainly from the Virgin's Fountain or the Spring Gihon, which was situated in the Kidron Valley. A staircase of thirty-three rock-cut steps led down to it; and there, from a stone basin, people drew the water. But the spring was completely exposed and, in the event of a siege, could be completely cut off, with disastrous consequences.

When Hezekiah realized that Sennacherib was about to invade Palestine he determined to cut through the solid rock a tunnel or conduit from the spring into the city ( 2 Chronicles 32:2-8; 2 Chronicles 32:30; Isaiah 22:9-11; 2 Kings 20:20). If the engineers had cut straight it would have been a distance of 366 yards; but because they cut in a zig-zag, either because they were following a fissure in the rock, or to avoid sacred sites, the conduit is actually 583 yards. The tunnel is at places only about two feet wide, but its average height is about six feet. The engineers began their cutting from both ends and met in the middle--a truly amazing feat for the equipment of the time.

In 1880 a tablet was discovered commemorating the completion of the conduit. It was accidently discovered by two boys who were wading in the pool. It runs like this: "The boring through is completed. Now is the story of the boring through. While the workmen were still lifting pick to pick, each towards his neighbour, and while three cubits remained to be cut through, each heard the voice of the other who called his neighbour, since there was a crevice in the rock on the right side. And on the day of the boring through the stonecutters struck, each to meet his fellow, pick to pick; and there flowed the waters to the pool for a thousand and two hundred cubits, and a hundred cubits was the height of the rock above the heads of the stone-cutters."

The Pool of Siloam was the place where the conduit from the Virgin's Fountain issued in the city. It was an open air basin twenty by thirty feet. That is how the pool got its name. It was called Siloam, which, it was said, meant sent, because the water in it had been sent through the conduit into the city. Jesus sent this man to wash in this pool; and the man washed and saw.

Having been cured, he had some difficulty in persuading the people that a real cure had been effected. But he stoutly maintained the miracle which Jesus had wrought. Jesus is still doing things which seem to the unbeliever far too good and far too wonderful to be true.

PREJUDICE AND CONVICTION ( John 9:13-16 )

9:13-16 They brought him, the man who had been blind, to the Pharisees. The day on which Jesus had made the clay and opened his eyes was the Sabbath day. So the Pharisees asked him again how sight had come to him. He said to them: "He put clay on my eyes; and I washed; and now I can see." So some of the Pharisees said: "This man is not from God, because he does not observe the Sabbath." But others said: "How can a man who is a sinner perform such signs?" And there was a division of opinion among them. So they said to the blind man: "What is your opinion about him, in view of the fact that he opened your eyes?" He said: "He is a prophet."

Now comes the inevitable trouble. It was the Sabbath day on which Jesus had made the clay and healed the man. Undoubtedly Jesus had broken the Sabbath law, as the scribes had worked it out, and done so in fact in three different ways.

(i) By making clay he had been guilty of working on the Sabbath when even the simplest acts constituted work. Here are some of the things which were forbidden on the Sabbath. "A man may not fill a dish with oil and put it beside a lamp and put the end of the wick in it." "If a man extinguishes a lamp on the Sabbath to spare the lamp or the oil or the wick, he is culpable." "A man may not go out on the Sabbath with sandals shod with nails." (The weight of the nails would have constituted a burden, and to carry a burden was to break the Sabbath.) A man might not cut his finger nails or pull out a hair of his head or his beard. Obviously in the eyes of such a law to make clay was to work and so to break the Sabbath.

(ii) It was forbidden to heal on the Sabbath. Medical attention could be given only if life was in actual danger. Even then it must be only such as to keep the patient from getting worse, not to make him any better. For instance, a man with toothache might not suck vinegar through his teeth. It was forbidden to set a broken limb. "If a man's hand or foot is dislocated he may not pour cold water over it." Clearly the man who was born blind was in no danger of his life; therefore Jesus broke the Sabbath when he healed him.

(iii) It was quite definitely laid down: "As to fasting spittle, it is not lawful to put it so much as upon the eyelids."

The Pharisees are typical of the people in every generation who condemn anyone whose idea of religion is not theirs. They thought that theirs was the only way of serving God. But some of them thought otherwise and declared that no one who did the things Jesus did could be a sinner.

They brought the man and examined him. When he was asked his opinion of Jesus, he gave it without hesitation. He said that Jesus was a prophet. In the Old Testament a prophet was often tested by the signs he could produce. Moses guaranteed to Pharaoh that he really was God's messenger by the signs and wonders which he performed ( Exodus 4:1-17). Elijah proved that he was the prophet of the real God by doing things the prophets of Baal could not do ( 1 Kings 18:1-46). No doubt the man's thoughts were running on these things when he said that in his opinion Jesus was a prophet.

Whatever else, this was a brave man. He knew quite well what the Pharisees thought of Jesus. He knew quite well that if he came out on Jesus' side he was certain to be excommunicated. But he made his statement and took his stand. It was as if he said: "I am bound to believe in him, I am bound to stand by him because of all that he has done for me." Therein he is our great example.

THE PHARISEES DEFIED ( John 9:17-34 )

9:17-34 Now the Jews refused to believe that he had been blind and had become able to see, until they called the parents of the man who had become able to see, and asked them: "Is this your son? And do you say that he was born blind? How, then, can he now see?" His parents answered: "We know that this is our son; and we know that he was born blind; how he has now come to see we do not know; or who it was who opened his eyes we do not know. Ask himself. He is of age. He can answer his own questions." His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone acknowledged Jesus to be the Anointed One of God, he should be excommunicated from the synagogue. That is why his parents said: "He is of age. Ask him." A second time they called the man who used to be blind. "Give the glory to God" they said. "We know that this man is a sinner." "Whether he is a sinner or not," the man answered, "I do not know. One thing I do know--I used to be blind and now I can see." "What did he do to you?" they said. "How did he open your eyes?" "I have already told you," the man said, "and you did not listen. Why do you want to hear the story all over again? Surely you can't want to become his disciples?" They heaped abuse on him. "It is you who are his disciple," they said. "We are Moses' disciples. We know that God spoke to Moses; but, as for this man, we do not know where he comes from." The man answered: "It is an astonishing thing that you do not know where he comes from, when he opened my eyes. It is a fact known to all of us that God does not listen to sinners. But if a man is a reverent man and does his will, God hears him. Since time began no one has ever heard of anyone who opened the eyes of a man born blind. If this man was not from God, he could not have done anything." "You were altogether born in sin" they said to him, "and are you trying to teach us?" And they ordered him to get out.

There is no more vivid character drawing in all literature than this. With deft and revealing touches John causes the people involved to live before us.

(i) There was the blind man himself. He began by being irritated at the persistence of the Pharisees. "Say what you like," he said, "about this man; I don't know anything about him except that he made me able to see." It is the simple fact of Christian experience that many a man may not be able to put into theologically correct language what he believes Jesus to be, but in spite of that he can witness to what Jesus has done for his soul. Even when a man cannot understand with his intellect, he can still feel with his heart. It is better to love Jesus than to love theories about him.

(ii) There were the man's parents. They were obviously uncooperative, but at the same time they were afraid. The synagogue authorities had a powerful weapon, the weapon of excommunication, whereby a man was shut off from the congregation of God's people. Away back in the days of Ezra we read of a decree that whosoever did not obey the command of the authorities "his property should be forfeited and he himself banned from the congregation" ( Ezra 10:8). Jesus warned his disciples that their name would be cast out for evil ( Luke 6:22). He told them that they would be put out of the synagogues ( John 16:2). Many of the rulers in Jerusalem really believed in Jesus, but were afraid to say so "lest they should be put out of the synagogue" ( John 12:42).

There were two kinds of excommunication. There was the ban, the cherem ( H2764) , by which a man was banished from the synagogue for life. In such a case he was publicly anathematized. He was cursed in the presence of the people, and he was cut off from God and from man. There was sentence of temporary excommunication which might last for a month, or for some other fixed period. The terror of such a situation was that a Jew would regard it as shutting him out, not only from the synagogue but from God. That is why the man's parents answered that their son was quite old enough to be a legal witness and to answer his own questions. The Pharisees were so venomously embittered against Jesus that they were prepared to do what ecclesiastics at their worst have sometimes done--to use ecclesiastical procedure to further their own ends.

(iii) There were the Pharisees. They did not believe at first that the man had been blind. That is to say, they suspected that this was a miracle faked between Jesus and him. Further, they were well aware that the law recognized that a false prophet could produce false miracles for his own false purposes ( Deuteronomy 13:1-5 warns against the false prophet who produces false signs in order to lead people away after strange gods). So the Pharisees began with suspicion. They went on to try to browbeat the man. "Give the glory to God," they said. "We know that this man is a sinner." "Give the glory to God," was a phrase used in cross-examination which really meant: "Speak the truth in the presence and the name of God." When Joshua was cross-examining Achan about the sin which had brought disaster to Israel, he said to him: "Give glory to the Lord God of Israel, and render praise to him; and tell me now what you have done; do not hide it from me" ( Joshua 7:19).

They were annoyed because they could not meet the man's argument which was based on scripture It was: "Jesus has done a very wonderful thing; the fact that he has done it means that God hears him; now God never hears the prayers of a bad man; therefore Jesus cannot be a bad man." The fact that God did not hear the prayer of a bad man is a basic thought of the Old Testament. When Job is speaking of the hypocrite, he says: "Will God hear his cry when trouble comes upon him?" ( Job 27:9). The psalmist says: "If I had cherished iniquity in my heart, the Lord would not have listened." ( Psalms 66:18). Isaiah hears God say to the sinning people: "When you spread forth your hands (the Jews prayed with the hands stretched out, palms upwards), I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood" ( Isaiah 1:15). Ezekiel says of the disobedient people: "Though they cry in my ears with a loud voice, I will not hear them" ( Ezekiel 8:18). Conversely they believed that the prayer of a good man was always heard. "The eyes of the Lord are toward the righteous, and his ears toward their cry" ( Psalms 34:15). "He fulfils the desire of all who fear him, he also hears their cry, and saves them." ( Psalms 145:19). "The Lord is far from the wicked; but he hears the prayer of the righteous" ( Proverbs 15:29). The man who had been blind presented the Pharisees with an argument which they could not answer.

When they were confronted with such an argument, see what they did. First, they resorted to abuse. "They heaped abuse on him." Second, they resorted to insult. They accused the man of being born in sin. That is to say, they accused him of prenatal sin. Third, they resorted to threatened force. They ordered him out of their presence.

Often we have our differences with people, and it is well that it should be so. But the moment insult and abuse and threat enter into an argument, it ceases to be an argument and becomes a contest in bitterness. If we become angry and resort to wild words and hot threats, all we prove is that our case is disturbingly weak.

REVELATION AND CONDEMNATION ( John 9:35-41 )

9:35-41 Jesus heard that they had put him out, so he found him and said to him: "Do you believe in the Son of God?" "But who is he, sir," he answered him, "that I might believe in him?" Jesus said to him: "You have both seen him, and he who is talking with you is he." "Lord," he said, "I believe." And he knelt before him. Jesus said: "It was for judgment that I came into this world that those who do not see might see, and that those who see might become blind." Some of the Pharisees who were with him heard this. "Surely," they said, "we are not blind?" Jesus said to them: "If you were blind, you would not have sin. As it is, your claim is, 'We see.' Your sin remains."

This section begins with two great spiritual truths.

(i) Jesus looked for the man. As Chrysostom put it: "The Jews cast him out of the Temple; the Lord of the Temple found him." If any man's Christian witness separates him from his fellow-men, it brings him nearer to Jesus Christ. Jesus is always true to the man who is true to him.

(ii) To this man there was made the great revelation that Jesus was the Son of God. Loyalty always brings revelation; it is to the man who is true to him that Jesus most fully reveals himself. The penalty of loyalty may well be persecution and ostracism at the hands of men; its reward is a closer walk with Christ, and an increasing knowledge of his wonder.

John finishes this story with two of his favourite thoughts.

(i) Jesus came into this world for judgment. Whenever a man is confronted with Jesus, that man at once passes a judgment on himself. If he sees in Jesus nothing to desire, nothing to admire, nothing to love, then he has condemned himself. If he sees in Jesus something to wonder at, something to respond to, something to reach out to, then he is on the way to God. The man who is conscious of his own blindness, and who longs to see better and to know more, is the man whose eyes can be opened and who can be led more and more deeply into the truth. The man who thinks he knows it all, the man who does not realize that he cannot see, is the man who is truly blind and beyond hope and help. Only the man who realizes his own weakness can become strong. Only the man who realizes his own blindness can learn to see. Only the man who realizes his own sin can be forgiven.

(ii) The more knowledge a man has the more he is to be condemned if he does not recognize the good when he sees it. If the Pharisees had been brought up in ignorance, they could not have been condemned. Their condemnation lay in the fact that they knew so much and claimed to see so well, and yet failed to recognize God's Son when he came. The law that responsibility is the other side of privilege is written into life.

GREATER AND GREATER ( John 9:1-41 )

Before we leave this very wonderful chapter we would do well to read it again, this time straight through from start to finish. If we do so read it with care and attention, we will see the loveliest progression in the blind man's idea of Jesus. It goes through three stages, each one higher than the last.

(i) He began by calling Jesus a man. "A man that is called Jesus opened mine eyes" ( John 9:11). He began by thinking of Jesus as a wonderful man. He had never met anyone who could do the kind of things Jesus did; and he began by thinking of Jesus as supreme among men.

We do well sometimes to think of the sheer magnificence of the manhood of Jesus. In any gallery of the world's heroes he must find a place. In any anthology of the loveliest lives ever lived, his would have to be included. In any collection of the world's greatest literature his parables would have to be listed. Shakespeare makes Mark Antony say of Brutus:

"His life was gentle, and the elements

So mix'd in him that Nature might stand up

And say to all the world, 'This was a man!'"

Whatever else is in doubt, there is never any doubt that Jesus was a man among men.

(ii) He went on to call Jesus a prophet. When asked his opinion of Jesus in view of the fact that he had given him his sight, his answer was: "He is a prophet" ( John 9:17). Now a prophet is a man who brings God's message to men. "Surely the Lord God does nothing," said Amos, "without revealing his secret to his servants the prophets" ( Amos 3:7). A prophet is a man who lives close to God and has penetrated into his inner councils. When we read the wisdom of the words of Jesus, we are bound to say: "This is a prophet!" Whatever else may be in doubt, this is true--if men followed the teachings of Jesus, all personal, all social, all national, all international problems would be solved. If ever any man had the right to be called a prophet, Jesus has.

(iii) Finally the blind man came to confess that Jesus was the Son of God He came to see that human categories were not adequate to describe him. Napoleon was once in a company in which a number of clever skeptics were discussing Jesus. They dismissed him as a very great man and nothing more. "Gentlemen." said Napoleon, "I know men, and Jesus Christ was more than a man."

"If Jesus Christ is a man

And only a man--I say

That of all mankind I cleave to him

And to him will I cleave alway.

If Jesus Christ is a god--

And the only God--I swear

I will follow him through heaven and hell,

The earth, the sea, and the air!"

It is a tremendous thing about Jesus that the more we know him the greater he becomes. The trouble with human relationships is that often the better we know a person the more we know his weaknesses and his failings; but the more we know Jesus, the greater the wonder becomes; and that will be true, not only in time, but also in eternity.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And his disciples asked him,.... It may be that some of the twelve apostles, or others of his disciples, might put the following question to him on sight of this blind man, who by some means or another knew was born blind:

saying, master, who did man, or his parents, that he was born blind? the first of these questions, whether the man himself had sinned before he was born, which might be the occasion of his blindness, proceeds not upon the doctrine of original sin, though the Jews then believed that; :-; since that was common to all men, and therefore could not admit of such a question; but either upon the notion of transmigration of souls into other bodies; and so the disciples might ask whether this man had sinned in a pre-existent state when in another body, which was the reason of this blindness, or of his being put into a blind body. This notion, Josephus says a, was embraced by the Pharisees; though, according to him, it seems, that they only understood it of the souls of good men; and if so, this could lay no foundation for such a question, unless these disciples had given into the Pythagorean notion of a transmigration of all souls, which was to be known by defects, as blindness, c. b or else this question proceeded upon a principle received by the Jews, that an infant might do that which was faulty and criminal, and actually sin in the womb; of which Dr. Lightfoot has given instances: the second question proceeds upon the methods which sometimes God has taken with men, by visiting the iniquities of the fathers upon the children; or, as the above learned writer observes, upon a notion the Jews had, that a child might suffer for what the mother did whilst it was in the womb; or on another, which prevailed among them, that there should be neither merit nor demerit in the days of the Messiah; that is, that neither the good deeds, nor bad deeds of their parents, should be imputed to their children, neither the one to their advantage, nor the other to their disadvantage: and therefore since he the Messiah was come, they ask, how this blindness should come to pass? what should be the reason of it?

a De Bello Jud. l. 2. c. 8. sect. 14. b Sallust. de Diis, c. 20.

Henry's Complete Commentary on the Bible

      1 And as Jesus passed by, he saw a man which was blind from his birth.   2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?   3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.   4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.   5 As long as I am in the world, I am the light of the world.   6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,   7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

      We have here sight given to a poor beggar that had been blind from his birth. Observe,

      I. The notice which our Lord Jesus took of the piteous case of this poor blind man (John 9:1; John 9:1): As Jesus passed by he saw a man which was blind from his birth. The first words seem to refer to the last of the foregoing chapter, and countenance the opinion of those who in the harmony place this story immediately after that. There it was said, paregen--he passed by, and here, without so much as repeating him name (though our translators supply it) kai parago--and as he passed by. 1. Though the Jews had so basely abused him, both by word and deed gave him the highest provocation imaginable, yet he did not miss any opportunity of doing good among them, nor take up a resolution, as justly he might have done, never to have favoured them with any good offices. The cure of this blind man was a kindness to the public, enabling him to work for his living who before was a charge and burden to the neighbourhood. It is noble, and generous, and Christ-like, to be willing to serve the public, even when we are slighted and disobliged by them, or think ourselves so. Though he was in his flight from a threatening danger, and escaping for his life, yet he willingly halted and staid awhile to show mercy to this poor man. We make more haste than good speed when we out-run opportunities of doing good. 3. When the Pharisees drove Christ from them, he went to this poor blind beggar. Some of the ancients make this a figure of the bringing of the gospel to the Gentiles, who sat in darkness, when the Jews had rejected it, and driven it from them. 4. Christ took this poor blind man in his way, and cured him in transitu--as he passed by. Thus should we take occasions of doing good, even as we pass by, wherever we are.

      Now, (1.) The condition of this poor man was very sad. He was blind, and had been so from his birth. If the light is sweet, how melancholy must it needs be for a man, all his days, to eat in darkness! He that is blind has no enjoyment of the light, but he that is born blind has no idea of it. Methinks such a one would give a great deal to have his curiosity satisfied with but one day's sight of light and colours, shapes and figures, though he were never to see them more. Why is the light of life given to one that is in this misery, that is deprived of the light of the sun, whose way is thus hid, and whom God hath thus hedged in?Job 3:20. Let us bless God that it was not our case. The eye is one of the most curious parts of the body, its structure exceedingly nice and fine. In the formation of animals, it is said to be the first part that appears distinctly discernible. What a mercy is it that there was no miscarriage in the making of ours! Christ cured many that were blind by disease or accident, but here he cured one that was born blind. [1.] That he might give an instance of his power to help in the most desperate cases, and to relieve when none else can. [2.] That he might give a specimen of the work of his grace upon the souls of sinners, which gives sight to those that were by nature blind.

      (2.) The compassions of our Lord Jesus towards him were very tender. He saw him; that is, he took cognizance of his case, and looked upon him with concern. When God is about to work deliverance, he is said to see the affliction; so Christ saw this poor man. Others saw him, but not as he did. This poor man could not see Christ, but Christ saw him, and anticipated both his prayers and expectations with a surprising cure. Christ is often found of those that seek him not, nor see him, Isaiah 65:1. And, if we know or apprehend any thing of Christ, it is because we were first known of him (Galatians 4:9) and apprehended by him, Philippians 3:12.

      II. The discourse between Christ and his disciples concerning this man. When he departed out of the temple they went along with him: for these were they that continued with him in his temptations, and followed him whithersoever he went; and they lost nothing by their adherence to him, but gained experience abundantly. Observe,

      1. The question which the disciples put to their Master upon this blind man's case, John 9:2; John 9:2. When Christ looked upon him, they had an eye to him too; Christ's compassion should kindle ours. It is probable that Christ told them this poor man was born blind, or they knew it by common fame; but they did not move Christ to heal him. Instead of this, they started a very odd question concerning him: Rabbi, who sinned, this man or his parents, that he was born blind? Now this question of theirs was,

      (1.) Uncharitably censorious. They take it for granted that this extraordinary calamity was the punishment of some uncommon wickedness, and that this man was a sinner above all men that dwelt at Jerusalem, Luke 13:4. For the barbarous people to infer, Surely this man is a murderer, was not so strange; but it was inexcusable in them, who knew the scriptures, who had read that all things come alike to all, and knew that it was adjudged in Job's case that the greatest sufferers are not therefore to be looked upon as the greatest sinners. The grace of repentance calls our own afflictions punishments, but the grace of charity calls the afflictions of others trials, unless the contrary is very evident.

      (2.) It was unnecessarily curious. Concluding this calamity to be inflicted for some very heinous crime, they ask, Who were the criminals, this man or his parents? And what was this to them? Or what good would it do them to know it? We are apt to be more inquisitive concerning other people's sins than concerning our own; whereas, it is more our concern to know wherefore God contends with us than wherefore he contends with others; for to judge ourselves is our sin. They enquire, [1.] Whether this man was punished thus for some sin of his own, either committed or foreseen before his birth. Some think that the disciples were tainted with the Pythagorean notion of the pre-existence of souls, and their transmigration from one body to another. Was this man's soul condemned to the dungeon of this blind body to punish it for some great sin committed in another body which it had before animated? The Pharisees seem to have had the same opinion of his case when they said, Thou wast altogether born in sin (John 9:34; John 9:34), as if all those, and those only, were born in sin whom nature had stigmatized. Or, [2.] Whether he was punished for the wickedness of his parents, which God sometimes visits upon the children. It is a good reason why parents should take heed of sin, lest their children smart for it when they are gone. Let not us thus be cruel to our own, as the ostrich in the wilderness. Perhaps the disciples asked this, not as believing that this was the punishment of some actual sin of his own or his parents, but Christ having intimated to another patient that his sin was the cause of this impotency (John 5:14; John 5:14), "Master," say they, "whose sin is the cause of this impotency?" Being at a loss what construction to put upon this providence, they desire to be informed. The equity of God's dispensations is always certain, for his righteousness is as the great mountains, but not always to be accounted for, for his judgments are a great deep.

      2. Christ's answer to this question. He was always apt to teach, and to rectify his disciples' mistakes.

      (1.) He gives the reason of this poor man's blindness: "Neither has this man sinned nor his parents, but he was born blind, and has continued so to this day, that now at last the works of God should be made manifest in him," John 9:3; John 9:3. Here Christ, who perfectly knew the secret springs of the divine counsels, told them two things concerning such uncommon calamities:-- [1.] That they are not always inflicted as punishments of sin. The sinfulness of the whole race of mankind does indeed justify God in all the miseries of human life; so that those who have the least share of them must say that God is kind, and those who have the largest share must not say that he is unjust; but many are made much more miserable than others in this life who are not at all more sinful. Not but that this man was a sinner, and his parents sinners, but is was not any uncommon guilt that God had an eye to in inflicting this upon him. Note, We must take heed of judging any to be great sinners merely because they are great sufferers, lest we be found, not only persecuting those whom God has smitten (Psalms 69:26), but accusing those whom he has justified, and condemning those for whom Christ died, which is daring and dangerous, Romans 8:33; Romans 8:34. [2.] That they are sometimes intended purely for the glory of God, and the manifesting of his works. God has a sovereignty over all his creatures and an exclusive right in them, and may make them serviceable to his glory in such a way as he thinks fit, in doing or suffering; and if God be glorified, either by us or in us, we were not made in vain. This man was born blind, and it was worth while for him to be so, and to continue thus long dark, that the works of God might be manifest in him. That is, First, That the attributes of God might be made manifest in him: his justice in making sinful man liable to such grievous calamities; his ordinary power and goodness in supporting a poor man under such a grievous and tedious affliction, especially that his extraordinary power and goodness might be manifested in curing him. Note, The difficulties of providence, otherwise unaccountable, may be resolved into this--God intends in them to show himself, to declare his glory, to make himself to be taken notice of. Those who regard him not in the ordinary course of things are sometimes alarmed by things extraordinary. How contentedly then may a good man be a loser in his comforts, while he is sure that thereby God will be one way or other a gainer in his glory! Secondly, That the counsels of God concerning the Redeemer might be manifested in him. He was born blind that our Lord Jesus might have the honour of curing him, and might therein prove himself sent of God to be the true light to the world. Thus the fall of man was permitted, and the blindness that followed it, that the works of God might be manifest in opening the eyes of the blind. It was now a great while since this man was born blind, and yet it never appeared till now why he was so. Note, The intentions of Providence commonly do not appear till a great while after the event, perhaps many years after. The sentences in the book of providence are sometimes long, and you must read a great way before you can apprehend the sense of them.

      (2.) He gives the reason of his own forwardness and readiness to help and heal him, John 9:4; John 9:5. It was not for ostentation, but in pursuance of his undertaking: I must work the works of him that sent me (of which this is one), while it is day, and working time; the night cometh, the period of that day, when no man can work. This is not only a reason shy Christ was constant in doing good to the souls and bodies of men, but why particularly he did this, though it was the sabbath day, on which works of necessity might be done, and he proves this to be a work of necessity.

      [1.] It was his Father's will: I must work the works of him that sent me. Note, First, The Father, when he sent his Son into the world, gave him work to do; he did not come into the world to take state, but to do business; whom God sends he employs, for he sends none to be idle. Secondly, The works Christ had to do were the works of him that sent him, not only appointed by him, but done for him; he was a worker together with God. Thirdly, He was pleased to lay himself under the strongest obligations to do the business he was sent about: I must work. He engaged his heart, in the covenant of redemption, to draw near, and approach to God as Mediator, Jeremiah 30:21. Shall we be willing to be loose, when Christ was willing to be bound? Fourthly, Christ, having laid himself under obligations to do his work, laid out himself with the utmost vigour and industry in his work. He worked the works he had to do; did ergazesthai ta erga--made a business of that which was his business. It is not enough to look at our work, and talk over it, but we must work it.

      [2.] Now was his opportunity: I must work while it is day, while the time lasts which is appointed to work in, and while the light lasts which is given to work by. Christ himself had his day. First, All the business of the mediatorial kingdom 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 kingdom shall be delivered up to God, even the Father, and the mystery of God finished. Secondly, all the work he had to do in his own person here on earth was to be done before his death; the time of his living in this world is the day here spoken of. Note, The time of our life is our day, in which it concerns us to do the work of the day. Day-time is the proper season for work (Psalms 104:22; Psalms 104:23); during the day of life we must be busy, not waste day-time, nor play by day-light; it will be time enough to rest when our day is done, for it is but a day.

      [3.] The period of his opportunity was at hand, and therefore he would be busy; The night comes when no man can work. Note, The consideration of our death approaching should quicken us to improve all the opportunities of life, both for doing and getting good. The night comes, 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 cannot work, because the light afforded us to work by is extinguished; the grave is a land of darkness, and our work cannot be done in the dark. And, besides, our time allotted us for our work will then have expired; when our Master tied us to duty he tied us to time too; when night comes, call the labourers; we must then show our work, and receive according to the things done. In the world of retribution we are no longer probationers; it is too late to bid when the inch of candle is dropped. 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.

      [4.] His business in the world was to enlighten it (John 9:5; John 9:5): As long as I am in the world, and that will not be long, I am the light of the world. He had said this before, John 8:12; John 8:12. He is the Sun of righteousness, 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 by day. Christ would cure this blind man, the representative of a blind world, because he came to be the light of the world, not only to give light, but to give sight. Now this gives us, First, A great encouragement 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. Secondly, A good example of usefulness in the world. What Christ saith of himself, he saith of his disciples: You are lights in the world, and, if so, Let your light shine. What were candles made for but to burn?

      III. The manner of the cure of the blind man, John 9:6; John 9:7. The circumstances of the miracle are singular, and no doubt significant. When he had thus spoken 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, Ecclesiastes 11:4. In the cure observe,

      1. The preparation of the eye-salve. Christ spat on the ground, and made clay of the spittle. 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 tied 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 next hand, if it will but serve the turn. Why should we go about for that which may as well be had and done a nearer way? 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.

      2. The application of it to the place: He anointed the eyes of the blind man with the clay. Or, as the margin reads it, He spread (epechrise), he daubed the clay upon the eyes of the blind man, 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 close them up, but never open them. 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 the clay; for by him God made the worlds, both the great world, and man the little world. Man was formed out of the clay, 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 open men's eyes,Acts 26:18. 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 the eye-salve,Revelation 3:18. He only is able, and he only is appointed, to make it up, Luke 4:18. 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 foolish things, and weak, and despised, 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 struck blind for three days, and then the scales fell from his eyes. The way prescribed for getting spiritual wisdom is, Let a man become a fool, that he may be wise,1 Corinthians 3:18. We must be made uneasy with our blindness, as this man here, and then healed.

      3. The directions given to the patient, John 9:7; John 9:7. His physician said to him, Go, wash in the pool of Siloam. 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 blind 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 wash, and have their eyes opened. Hence they that were baptized are said to be photisthentes--enlightened; and the ancients called baptism photismos--illumination. Concerning the pool of Siloam observe, [1.] That it was supplied with water from mount Zion, so that these were the waters of the sanctuary (Psalms 46:4), living waters, which were healing,Ezekiel 47:9. [2.] That the waters of Siloam had of old signified the throne and kingdom of the house of David, pointing at the Messiah (Isaiah 8:6), and the Jews who refused the waters of Shiloa, 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 sent. Christ is often called the sent of God, the Messenger of the covenant (Malachi 3:1); so that when Christ sent him to the pool of Siloam he did in effect send him to himself; for Christ is all in all to the healing of souls. Christ as a prophet directs us to himself as a priest. Go, wash in the fountain opened, a fountain of life, not a pool.

      4. The patient's obedience to these directions: He went his way therefore, 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 he washed his eyes; 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.

      5. The cure effected: He came seeing. There is more glory in this concise narrative, He went and washed, and came seeing, than in Cæsar's Veni, vidi, vici--I came, I saw, I conquered. When the clay was washed off 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 he do who could not only do this, but do it thus? 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 he that should come, 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 he 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 came back from the pool to his neighbours and acquaintance, wondering and wondered at; he came seeing. 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 blind, and come away seeing, come away singing, Isaiah 52:8.

Kelly Commentary on Books of the Bible

The point at which we have arrived gives me an opportunity of saying a little on the beginning of this chapter, and the end of the last; for it is well known that many men, and, I am sorry to add, not a few Christians, have allowed appearances to weigh against John 7:53 John 8:11 a very precious portion of God's word. The fact is, that the paragraph of the convicted adulteress has been either simply left out in some copies of Scripture, or a blank equivalent to it appears, or it is given with marks of doubt and a good deal of variety of reading, or it is put in elsewhere. This, with many alleged verbal peculiarities, acted on the minds of a considerable number, and led them to question its title to a place in the genuine gospel of John. I do not think that the objections usually raised are here understated. Nevertheless, mature as well as minute consideration of them fails to raise the slightest doubt in my own mind, and therefore to me it seems so much the more a duty to defend it, where the alternative is a dishonour to what I believe God has given us.

In its favour are the strongest possible proofs from such a character in itself, and such suitability to the context, as no forgery could ever boast. And these moral or spiritual indications (though, of course, only to such as are capable of apprehending and enjoying God's mind) are incomparably graver and more conclusive than any evidence of an external sort. Not that the external evidence is really weak, far from it. That which gives such an appearance is capable of reasonable, unforced, and even of what seems almost to amount to an historical solution. The meddling was probably due to human motives no uncommon thing in ancient or modern times. With good and with bad intentions men have often tried to mend the word of God. Superstitious persons, unable to enter into its beauty, and anxious after the good opinion of the world, were afraid to trust the truth which Christ was here setting forth in deed. Augustine,* an unimpeachable witness of facts, nearly as old as the most ancient manuscripts which omit the paragraph, tells us that it was from ethical difficulties some dropped this section out of their copies. We know for certain that dogmatic motives similarly influenced some in Luke 22:42-43. One of the considerations, adverted to already, ought to weigh exceedingly with the believer. The account, I shall show, is exactly in harmony with the Scripture that follows it not less so than the Lord's refusal to go up to the feast and show Himself to the world, with His words which follow on the gift of the Holy Ghost in John 7:1-53; or, again, the miracle of the miraculous bread, with the discourse appended on the needed food for the Christian inJohn 6:1-71; John 6:1-71. In a word, there is here, as there, an indissoluble link of connected truth between the facts related and the communication our Lord makes afterwards in each instance respectively.

* The suspicion that some weak believers or enemies of the faith omitted the section, as the Bishop of Hippo suggests, would expose the passage to be tampered with. It is very likely that the Christians who read the Shepherd of Hermas in their public services would omit John 8:1-11. Similar unbelief inclines critical judgment in that direction now. Judgment of facts is apt to be swayed and formed by the will.

For, let me ask, what is the salient divine principle which runs through our Lord's conduct and language when the scribes and Pharisees confront Him with the woman taken in adultery? A flagrant case of sin was produced. They manifest no holy hatred of the evil, and certainly feel no pity for the sinner. "They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?* This they said, tempting him, that they might have to accuse him." Their hope was to ensnare Christ, and to leave Him only a choice of difficulties: either a useless repetition of the law of Moses, or open opposition to the law. If the latter, would it not prove Him God's adversary? If the former, would He not forfeit all His pretensions to grace? For they were well aware, that in all the ways and language of Christ, there was that which totally differed from the law and all before Him. Indeed, they counted on His grace, though they felt it not, relished it not, in no way valued it as of God; but still they so expected grace in our Lord's dealing with so heinous a sinner as the one before them, that they hoped thereby to commit Him fatally in the eyes of men. Enmity to His person was their motive. To agree with Moses or to annul him seemed to them inevitable, and almost equally prejudicial to the claims of Jesus. No doubt, they most expected that our Lord in His grace would oppose the law, and thus put Himself and grace in the wrong.

* It is the remark of a critic unfriendly to the passage, that this question belongs to the last days of our Lord's ministry, and cannot well be introduced chronologically here. Unconsciously, however, this is really a strong confirmation; for morally John starts with the rejection of Jesus, and gives at the beginning even (as in the cleansing of the temple) similar truths to those which the rest attest at the close.

But the fact is, the grace of God never conflicts with His law, but, on the contrary, maintains its authority in its own sphere. There is nothing which clears, establishes, and vindicates the law, and every other principle of God, so truly as His grace. Even the proprieties of nature were never so made good as when the Lord manifested grace on the earth. Take, for instance, His ways inMatthew 19:1-30; Matthew 19:1-30. Who ever developed God's idea and will in marriage as Christ did? Who cast light on the value of a little child till Christ did? When a man left Himself, who could look so wistfully and with such love upon him as Jesus? Grace therefore is in no way inconsistent with, but maintains obligations at their true height. It is precisely thus, only still more gloriously, with our Lord's conduct on this occasion; for He weakens not in the least either the law or its sanctions, but contrariwise sheds around divine light in His own words and ways, and even applies the law with convincing power, not merely to the convicted criminal, but to the more hidden guilt of her accusers. Not a single self-righteous soul was left in that all-searching presence none indeed of those who came about the matter, except the woman herself.

Choose for me in all Scripture a preface of fact so suited to the doctrine of the chapter that follows. The whole chapter, from first to last, beams with light the light of God and of His word in the person of Jesus. Is not this undeniably what comes out in the opening incident? Does not Christ present Himself in discourse just after as the light of the world (so continually in John), as God's light by His word in Himself, infinitely superior even to law, and yet at the same time giving the law its fullest authority? Only a divine person could thus put and keep everything in its due place; only a divine person could act in perfect grace, but at the same time maintain immaculate holiness, and so much the more because it was in One full of grace.

This is just what the Lord does. Therefore, when the charge was brought thus heartlessly against outward evil, He simply stoops down, and with His finger writes on the ground. He allowed them to think of the circumstances, of themselves, and of Him. As they still continued asking, He lifted up Himself, and said unto them, "He that is without sin among you, let him first cast the stone at her." And again, stooping down, He writes on the round. (Verses John 8:6-8) The first act allows the full iniquity of their aim to be realized. They hoped, no doubt, it might be an insuperable difficulty to Him. They had time to weigh what they had said and were seeking. When they continued to ask, and He lifted Himself up and spoke to them those memorable words, He again stoops, that they might weigh them in their consciences. It was the light of God cast on their thoughts, words, and life. The words were few, simple, and self-evidencing. He that is without sin among you, let him first cast the stone at her." The effect was immediate and complete. His words penetrated to the heart. Why did not some of the witnesses rise and do the office? What! not one? "They which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last.; and Jesus was left alone, and the woman standing in the midst." (v. John 8:9) The law had never done this. They had learnt and trifled with the law up to this time; they had freely used it, as men do still, to convict other people. But here was the light of God shining full on their sinful condition, as well as on the law. It was the light of God that reserved all its rights to the law, but itself shone with such spiritual force as had never reached their consciences before, and drove out the faithless hearts which desired not the knowledge of God and His ways. And this a waif tossed haphazard on the broken coast of our gospel! Nay, brethren, your eyes are at fault; it is a ray of light from Christ, and shines just where it should.

It was not exactly, as Augustine says, "Relicti sunt duo, misera, et misericordia" ( In Jo. Evang. Tr., xxxiii. 5); for here the Lord is acting as light. Therefore, instead of saying, Thy sins are forgiven, He asks, "Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more."* It is not pardon, nor mercy, but light. "Go, and sin no more" (not, "Thy faith hath saved thee: go in peace"). Man invented such a story as this! Who since the world began, had he set to work to imagine an incident to illustrate the chapter, could or would have framed such an one as this? Where is there anything like it, that poet, philosopher, historian ever wrote, ever conceived? Produce the Protevangelion, the gospel of Nicodemus, or any other such early writing. These, indeed, are the genuine productions of man; but what a difference from that before us! Yet is it in the truest sense original, entirely distinct from any other fact, either in the Bible, or anywhere else, not, of course, excepting John himself. Nevertheless, its air, scope, and character can be proved, I think, to suit John, and no other; and this particular context in John, and no other. No theory is less reasonable than that this can be either a mere floating tradition stuck in here by some chance, or the work of a forger's mind. I do not think it harsh, but charitable to speak thus plainly; for the course of incredulity is now running strong' and Christians can hardly avoid hearing of these questions. I therefore do not refuse this opportunity of leading any simple souls to see how truly divine the whole bearing of this portion is how exactly apposite to that which the Lord insists on throughout the chapter. For, immediately after, we have doctrine unfolded which, no doubt, goes farther, but is intimately connected, as no other chapter is, with the story.†

*The fact that κατακρίνω is found here twice, and here only in John, is of no weight against the genuineness of the passage. It is the strict judicial term for passing an adverse sentence among men. How, where, could this be anywhere else in John? It is not true that κρίνω is ever used in this sense anywhere in John. It means, and should always be rendered, "judge," not "condemn," though the effect for the guilty (and man is guilty) be necessarily condemnation.

†Among the detailed objections to the genuineness of the passage (John 7:53; John 8:1-11), it is contended that the evidence of Augustine and Nicon (who distinctly tell us that it was expunged wilfully on account of the supposed license it gave to sin) does not account for the omission ofJohn 7:53; John 7:53. But this is short-sighted. For the going of each to his home is in evident connection with, and contra-distinction to, the going of Jesus to the mount of Olives. He was ever the stranger here. And what gospel, or whose style, does this simple but profound contrast suit so much as John? (Compare John 20:10-11) We know, fromJohn 18:2; John 18:2, that this neighbourhood was the frequent resort of Jesus with His disciples.

Next, the idea of many distinct and independent texts (as distinguished from abundance of various readings) seems an evident exaggeration. Take the fact, that this is eked out by putting the Received Text as one; the text of D (or Beza's Cambridge Uncial) as another; and that of most of the MSS. E F G H K M S U, etc., as a third. Now, what right has the Received Text to be thus ranged? It was formed by collating some of those very manuscripts which are thrown together as a third text. The true conclusion, therefore, is simply the not at all unprecedented phenomenon that D differs considerably from almost if not all other manuscripts, and that the Received Text is but a poor approximation to a text based on a collation of manuscripts. A really standard text, which gives just but discriminating value to an worthy witnesses, is as yet a desideratum.

Thirdly, what the contents of the passage are which countenances the notion that there is some inherent defect in the text to invalidate its claim to a place in the sacred narrative I cannot divine, as it is not here explained.

The fourth objection is the very general concurrence of the MSS. that contain the passage in placing it here. Why this place, of all others, should have been selected, will be no difficulty to those who feel with me; but, on the contrary, in my judgment, it refutes the "desperate resource" (as it is even allowed to be, strange to say, by those who adopt it), that the evangelist may have in this solitary case incorporated a portion of the current oral tradition into his narrative, which was afterwards variously corrected from the gospel to the Hebrews, or other traditional sources, and from different diction put in at the end ofLuke 21:1-38; Luke 21:1-38, or elsewhere. I am convinced, that where there is a real understanding of John 8:1-59 as a whole, the opening incident will be felt to be a necessary exordium of fact before the discourse which, to my mind, manifestly and certainly grew out of it, as surely as it happened then, and at no other time. Lastly, the mind which could conceive that the fact, as well as the tone or the moral drift of this incident, fits in to the end of Luke 21:1-38 rather than to the beginning ofJohn 8:1-59; John 8:1-59, seems so decidedly imaginative, that reasoning is here out of place, particularly as it is allowed, along with this, that its occurrence here (spite of the evidence of some cursive MSS. for Luke 21:1-38) seems much in its favour. Lastly, I have examined with care, and satisfied myself, that the alleged weightiest argument against the passage, in its entire diversity from the style of John's narrative, is superficial and misleading. Some peculiar words are required by the circumstance; and the general cast and character of the passage, so far from being alien to the evangelist's manner, seems to me, on the contrary, in his spirit, rather than in any other inspired writer's, no matter in which of the manuscripts we read it. D is the copy which makes the chief inroads; this is a common thing with that venerable, but most faulty document.

Jesus spoke again to them (the interrupters having disappeared). "I am the light of the world." He had just acted as light among those who had appealed to law; He here goes on, but widens the sphere. He says, "I am the light of the world." it is not merely dealing with scribes and Pharisees. Further, "He that followeth me shall not walk in darkness, but shall have the light of life." The life was the light of men, the perfect display and guide of the life He was to His followers. The law never is this good if a man use it lawfully, but not for a righteous man whose Christ is. So Christ tells the Pharisees who objected that He knew whence He came, and whither He was going: they were in the dark, and knew nothing of it. They were in the unrelieved darkness of the world, they judged after the flesh. Not so Jesus: He did not judge. Yet, if He did, His judgment was true; for He was not alone, but His Father was with Him. And their law bid them bow to two witnesses. But what witnesses? His testimony was so decided, that the reason why they did not then lay hands on Him was simply this His hour was not yet come. (Verses John 8:12-20)

The Lord throughout the chapter speaks with more than usual solemnity, and with increasing plainness to His enemies, who knew neither Him nor His Father. They should die in their sins; and whither He went, they could not come. They were from beneath of this world; He from above, and not of this world.

The truth is, that throughout the gospel He speaks as One consciously rejected, but morally judging all things as the Light. He therefore does not scruple to push things to an extremity, to draw out their real character and state most distinctly; to pronounce on them as from beneath, as He Himself from above; to show that there was no resemblance between them and Abraham, but rather Satan, and not the smallest communion in their thoughts with His Father's. Hence it is, too, that later on He lets them know that the time is coining when they should know who He was, but too late. He is the rejected light of God, and light of the world, from the first, and all through; but, more than this, He is the light of God, not only in deed, but in His word; as elsewhere He let them know they would be judged by it in the last day. Hence, when they asked Him who He was, He answers them to that effect; and I refer to it the more, because the force is imperfectly given, and even wrongly, in verse 25: "Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning." Not only is there no need of adding "the same," but there is nothing that answers to "from the beginning." And this, again, has involved our translators in a change of tense, which is not merely uncalled for, but spoils the true idea. Our Lord does not refer to what He had said at or from any starting-point, but to what He speaks always, as then also. In every respect the sense of the Holy Ghost is enfeebled, changed, and even destroyed in the common version. What our Lord did answer is incomparably more forcible, and in exact accordance with the doctrine of the chapter, and the incident that begins it. They asked Him who He was. His answer is this: "Absolutely that which I also am speaking to you." I am thoroughly, essentially what I also speak. It is not only that He is the light, and that there is no darkness in Him as there is none in God, so none in Him; but, as to the principle of His being, He is what He utters. And, indeed, of Him only is this true. A Christian may be said to be light in the Lord; but of none, save Jesus, could it be said, that the word he discourses is the expression of what he is. Jesus is the truth. Alas! we know that, so false is human nature and the world, nothing but the power of the Spirit, revealing Christ to us through the Word, keeps us even as believers from departure into error, misconduct, and evil of any kind. None but One could say, "I am what I speak." And this is precisely what Christ is showing throughout the scene. He was the light to convict the doers of darkness, however hidden; He was the light which made others no matter what they might have been in the world to be light, if they followed Himself, God manifest in flesh. He manifested God, and made man manifest also. Everything was manifested by the light. Who is He? "Absolutely ( τὴν ἀρχὴν ) what I speak." What He utters in speech is what He is. There was not the smallest deflection from the truth; His every word and way declared it. There was never the appearance of what He was not. He is always, and in every particular, what He speaks.

How entirely this falls in with what we have elsewhere, does not need to be pressed. We see farther on the same doctrine, only ever expanding; revelation clearer, and more antagonistic to more and more determined unbelief. He lets them know, that when they have lifted up the Son of man, then they shall know that Jesus is He (the truth would be thoroughly out), "and that I do nothing of myself; but as my Father hath taught me, I speak these things." It is not miracles here, but the truth. He not only is the truth in His own person, but He speaks it. He speaks it to the world also; for all through John's gospel, although it be the eternal life that was with the Father, the Word that was with God in the beginning, still, He is also (from John 1:14) a man on earth a real, true man here below, however truly God. And so it is in this chapter. It began by showing that He is so in act; then it opens out that He is so in word. He said to the world what He heard from Him that sent Him as they rightly understood, from the Father.

He pursues the same line in dealing with the Jews who believed in Him (verse John 8:31): "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed." Thus His word (not the law) is the sole means of knowing the truth and its liberty. It was not merely a question of commands, or of something God wanted from man. That had been given, and tried; and what was the end of it for them and Him? Now much more was at stake, even the manifestation of God in Christ to the world, and this also in His word, in the truth. It became a test, therefore, of the truth; and if they continued in His word, they should be His disciples indeed; and should know the truth, and the truth should make them free.

But then there is another thing required to set free, or rather which does à fortiori set free. The truth learnt in the word of Jesus is the only foundation. But if received, it is not merely that I have the truth, so to speak, as an expression of His mind, but of Himself of His person. Hence it is that He touches on this point in verse 36: "If the Son therefore shall make you free, ye shall be free indeed." It is not merely, then, the truth making free, but the Son. He who pretends to receive the truth, but does not bow before the glory of the Son, proves that there is no truth in him. He that receives the truth might at first be very ignorant; the truth may be, then, nothing more than that which lets in the light of God graciously, but in a limited measure. It is rarely that all at once the full glory of Christ bursts in upon the soul. As with the disciples, so it might be with any soul now. There might be real, but gradual perception; but the truth invariably works thus, where God is the teacher. Then, as light increases, and the glory of Christ shines more distinctly, the heart welcomes Him; and so much the more rejoices as He is exalted. On the contrary, where it is not the truth, but theory or tradition a mere reasoning or sentiment about Christ, the heart is offended by the full presentation of His glory, stumbles at it, and turns away from Him, just because it cannot bear the strength and brightness of that divine fulness which was in Christ: it knows not God, nor Jesus Christ whom He has sent. Eternal life is unknown and unenjoyed.

Further, the Lord brings out here another thing worthy of all attention; especially as the same principle runs through from the incident at the beginning of the chapter. It is not merely light, truth, and the Son known in the person of Christ, but also as contrasted with the law. Did they boast in the law? What place had they under it? Slaves! Yes, and they were faithless to it; they broke the law; they were slaves of sin. It is not the slave, but the Son, who abides in the house. Thus the law is not in any way lowered, but at the same time there is the bright contrast of Christ with it. The law has its just place; it is for servants, and deals with them justly. The consequence is, there is no permanence for them, any more than liberty. Law could not meet the case; nothing, and none short of the Son. "Whosoever committeth sin is the servant of sin." Was not this precisely what He had brought home to the conscience at the beginning of the chapter? Before God (and He was God) it was not what the poor woman had done that was all, but what they were, and they were convicted of sin; they were not without sin. He had said, "The servant abideth not in the house;" and this was precisely the case with them; they were obliged to go.* "But the Son abideth ever," and so He does in the best, and highest, and truest estate. Thus the doctrine entirely harmonizes with the fact, and in a way that does not appear at first sight, but only as we look into it a little more closely, and search into the depths of the living word of God, though none of us can boast of the progress we have made. Nevertheless, we may be permitted to say, that the more closely we are given of God to apprehend the truth, the more the divine perfectness of the entire picture becomes manifest to our souls.

*"They were struck by the power of the word of Christ," says an opponent of the claim of the commencing section to a genuine and divinely given place in the chapter, unconscious that he is thereby illustrating its connection with the whole current of the chapter.

I need not go through the particulars which the Lord brings out in laying bare the condition of the Jews, the seed (not the children) of Abraham, but really of their father the devil, and manifesting it in the two characters of liar and murderer. They did not know His speech, because they could not hear His word. The truth meant is the key to the outer vehicle of it just the reverse of man's knowledge. In fine, all is shown in its true essential character here, the convicted one and her accusers, the Jews, the world, the disciples, the truth, the Son, Satan himself, God Himself. Not only is Abraham* seen truly (not as misrepresented in his seed), but One who was greater than "our father" Abraham, who would say, If I honour myself, my honour is nothing; but who could say (with a verily, verily), "BEFORE ABRAHAM WAS, I AM." He is the light in deed and word. He says so. Then He deals with them, convicting them more and more. He shows that the truth is found here only in His word. He, the witness, testifies that He is the Son. But the chapter does not end before He announces His eternal Godhead. He is God Himself, yet hides Himself when they took up stones to stone Him. His hour was not yet come. This is the truth of them, as of Him. He was God. Such is the truth. Short of this, we have not the truth of Christ. But it is the growing rejection of Christ's word that leads Him on step by step to the assertion that He was very God, though a man upon the earth.

* I apprehend that by "my day" He means the day of Christ's glory; not vaguely the time of Christ, but the day when He will be displayed in glory. "Your father Abraham rejoiced to see my day." He looked for that day of Christ's appearing in glory, and he "saw it, and was glad." It was the day when the promises would be accomplished, and very naturally he who had the promises looked for the time when they are to be made good in Christ.

Like the preceding, John 9:1-41 shows us the Lord rejected here in His work, as there in His word. The difference a little answers to what we have seen in John 5:1-47; John 6:1-71. In the fifth chapter He is the quickening Son of God; but all testimonies are vain, and judgment awaits the unbeliever a resurrection of judgment. In John 6:1-71. He is seen as the suffering Son of man, who takes the place of humiliation, instead of the kingdom which they wanted to force on Him. But no; this was not the purpose for which He had come, though true in its own time; but what He took, and took because His eye was ever single, viewed as man, was for God's glory, not for His own; and the real glory of God in a ruined world is only met by the service and death of the Son of man dying for sinners and for sin. Somewhat similarly in John 8:1-59 He is the rejected Word, who confesses Himself (when most scorned and men are ready to stone Him) to be the everlasting God Himself. As man becomes more hardened in unbelief, Christ becomes more pointed and plain in the assertion of the truth. Thus the more it is pressed down, the more the brightness of the truth makes its way out, that He is God. They had fully heard now who He was, and therefore must He be ignominiously cast out. His words brought God too close, too really; and they would not bear them.

But now He is rejected in another way, and in this it is as man, though declaring Himself and worshipped as Son of God. We shall see that there is stress on His manhood, more especially as the necessary mould or form which divine grace took to effect the blessing of man, to work the works of God in grace on the earth. Accordingly, here it is not merely that man is seen to be guilty, but blind from his birth. Doubtless there is light that discovers man in his evil and. unbelief; but man is sought and met by His grace; for here the man had no thought of being healed never asked Jesus to heal him. There was no cry here to the Son of David. This we hear most properly in the other gospels, which develop the last offer of the Messiah to the Jews. In every one of the gospels, indeed, we have Him finally presented as the Son of David; and therefore, although it be the proper province of Matthew, yet inasmuch as all the synoptic gospels dwell on our Lord at the close as Son of David, all the gospels give the story of the blind man at Jericho. Matthew, however, gives blind men over and over again, crying to Him, "Son of David." The reason is, I suppose, that not merely is He so presented at the last, but all through in Matthew. In John this case does not appear at all; no blind man cries to the Son of David throughout. What is brought before us in the man, blind from his birth, is a wholly different truth. It was, indeed, the most desperate case. Instead of the man looking to Christ, it is Christ that looks at the man, without a single cry or appeal to Him. It is absolute grace. If it be not the Father seeking, at any rate it is the Son. It is One who had deigned to become man in love to man. He is seeking, though rejected, to display the grace of God toward this poor blind beggar in his abject need: "As Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"

They had nothing better than Jewish thoughts about the case. But all through the gospel of John Christ is setting aside these thoughts on every side, whether in enquirers outside, or more particularly in disciples, who were under this pernicious influence like other people. Here the Lord answered, "Neither hath this man sinned, nor his parents." The ways of God are not as man's; and their revelation stands in contrast with Jewish notions of retributive justice. The reason lay deeper than what his parents deserved, or the foresight of what he would do amiss. Not that the man and his parents were not sinners; but the eye of Jesus saw beyond nature, or law, or government, in the man's blindness from his birth. To divine goodness, the inner and true and ultimate reason, God's reason if one may be permitted such a phrase was to furnish an opportunity for Christ to work the works of God on the earth. How blessedly grace operates in, and judges of, a hopeless case! That it was wholly outside the resources of man made it just the occasion for Jesus, for the works of God. This is the point of the chapter Jesus working the works of God in free unconditional grace. In John 8:1-59 the prominent feature. is the word of God; here, the works of God made effectual and manifest in grace. "I must work the works of him that sent me while it is day." Therefore can one say, that it is unqualified grace, because it is not merely God mercifully answering man's appeal, and blessing man's work, but God sending, and Christ working. "I must work the works of him that sent me." What grace (save in Jesus all through) can be compared with this? Jesus, then, was doing this work "while it is day." Day was while He was present with them. Night was coming, which would be, for the Jew, the personal absence of the Messiah; indeed, such for any would be the departure of the Son of God. "The night cometh when no man can work." (Verse 4) Higher things might follow in their season, and brighter light suited to them when the day should dawn, and the day-star arise in hearts established with grace. But here it is the time of the absence of Jesus in contrast with His presence on earth as He then was. "As long as I am in the world, I am the light of the world." (Verse 5)

This establishes very plainly the fact, that these two chapters are so far linked together, in that they look at Christ as light, and the light of the world too. But, far from being confined to Israel, it rather sets aside the Jewish system, which assumes to order things justly now according to man's conduct, thus ignoring man's ruin by sin, and God's grace in Christ as the sole deliverance. Here it is not so much the light by the word convicting man, and bringing out God's nature and the reality of His own personal glory, but "the light of the world" as manifesting God graciously working in power contrary to nature. It was a question not of light for eyes, but of giving power to see the light to one wholly and evidently incapable of seeing as he was. Hence we do well to remark the peculiarity in the Lord's manner of working. He lays clay upon the man's eyes; an extraordinary step at first sight. In truth, it was the shadow of Himself become man, an apt figure of the human body which He took in order therein to do God's will. He was not simply Son of God, but Son of God possessed of a body prepared of God. (Hebrews 10:1-39) He became man; and yet the fact of the body of Christ of God's Son being found in fashion as a man only and greatly increases the difficulty at first sight, because nobody, apart from the word of God, would look for a divine person in such a guise. But when faith bows to the word, and accepts the will of God in it, how precious the grace, how wise the ordering yea, how indispensable it is learnt to be! So with the man already blind before. Putting the plaster of clay over his eyes did not at once mend his blindness in the least; but, if anything, the contrary would have hindered his seeing, had he seen before. But when he goes at the word of Jesus, and washes in the pool of Siloam that is, when the word is applied in the Holy Ghost to his case, revealing Jesus as the sent One of God (compareJohn 5:24; John 5:24), all was so far plain. It was not a mere man who had spoken; he apprehended in Jesus One Sent (for the pool to which the Lord directed the man to wash his clay-covered eyes in was called "Siloam;" that is, it bore the very name of "sent"). It was then understood that Jesus had a mission on earth to work the works of God. Though, of course, man born of a woman, He was more than human: He was the Sent One the Sent of the Father in love into this world, to work effectually where man was entirely incapable even of helping in any way.

Thus the truth was in process of application, so to speak. The man goes his way, washes, and comes seeing. The word of God explains this mystery. The Son's taking humanity is ever a blinding fact to nature; but he who is not disobedient to the word will assuredly not fail to find in the acknowledgment of the truth Christ's glory under His manhood, as well as the need of his own soul met with a power and promptness which answers, as it is due, to His glory who wrought in grace here below.

Nevertheless, the word of the Lord tried him as ever; other hearts were tested by it too. The neighbours were astonished, and questions arise; the Pharisees are stirred but divided (for this miracle, also, was wrought on a sabbath). The parents being summoned, as well as himself questioned, all stand to the great and indisputable fact: the man just healed was their child, and he had been born blind. The man indeed witnessed what he believed of Jesus, and the threat of the consequences was only made the clearer, even though there was a total avoidance of all dangerous answers on the parents' part, and a determination to reject Christ and those who confessed Him in the Pharisees. The work of grace was hated, and especially because it was wrought on the sabbath day. For this bore solemn witness, that in the truth of things before God there was no sabbath possible for them: He must work if man was to be delivered and blessed. Of course, there was the holy form, and there was no doubt as to the duty; but if God revealed Himself on earth, neither forms nor duties, paid after a sort by sinful men, could hide the awful reality that man was incapable of keeping such a sabbath as God could recognise. The day had been sanctified from the beginning; the duty of the Jew was unquestionable; but sin was man's state; after every remedial measure, he was thoroughly and only evil continually.

In fact, so far the Jew quite understood, as far as that went, the moral meaning of the Lord's working thus both either on the impotent man before, and now on the blind man. For such deeds on the sabbath did pronounce sentence of death on that whole system, and on the great badge of relationship between God and Israel. If Jesus was true God as well as man, if He was really the light of the world, yet wrought on the sabbath day, there was plain evidence on God's part of what He thought of Israel. They felt it to be a matter of life and death. But the man was led on by these conscienceless attacks, as is always the case where there is simple faith. The effort to destroy the person of Christ and to undermine His glory only developed, in the goodness of God, that divine work which had already touched his soul, as well as given him eyes to see. Thus was his faith exercised and cleared, side by side with the unbelief and hostility of the enemies of Christ. The consequence is, that we have a beautiful history in this chapter of the man led on step by step; first owning the work the Lord had wrought with simplicity, and therefore in force of truth: what he does not know he owned with just the same frankness. Then, when the Pharisees were divided, and he was appealed to once more, "He is a prophet" was his distinct answer. Then, when the fact was only the more established by the parents, spite of their timidity, the hypocritical effort to honour God at the expense of Jesus draws out the most withering refutation (not without a taunt) from him who had been blind. (Verses 24-33) This closed, they could not answer, and cast him out. (Verse 34)

How beautiful to mark the Spirit's love, dwelling fully and minutely on a blind beggar taught of God, thus gradually and evermore beating their in credulous objections smaller than when they cast him out as dirt in the streets! What a living picture of the new witness for Christ! A character plain, honest, energetic, not always the most gracious, but certainly confronted with the most heartless and false of adversaries. But if the man finds himself out of the synagogue, he is soon in the presence of Christ. The religious world of that day could not endure a witness of divine power and grace which they themselves, feeling not the need, denied, denounced, and did all they could to destroy. Outside them, but with Jesus, he learns more deeply than ever, so as to fill his soul with profound joy and gladness, that the wondrous healer of his blindness was not merely a prophet, but the Son of God just object of faith and worship. Thus clearly we have in this case the rejection of Jesus viewed, not in open attack on His own person, as in the. chapter before, where they took up stones to stone Him, but here rather in His friends, whom He had first met in sovereign grace, and did not let them go till fully blessed, ending in Jesus worshipped outside the synagogue as the Son of God. (Verses 38-40)

Then the Lord declares the issues of His coming. "For judgment," He says, "I am come into this world, that they which see not might see; and that they which see might be made blind." In this gospel He ]lad said before, that it was to save and give life, not to judge, that He came. Such was the aim of His heart, at all cost to Himself; but the effect was moral in one way or the other, and this now. Manifest judgment awaits the evil by-and-by. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." They were offended at the notion of their not seeing. Did they insist that they saw? The Lord admits the plea. If they felt their sin and shortcoming, there might be a hope. As it was, then, sin remained. The boast, like the excuse, of unbelief is invariably the ground of divine judgment.

John 10:1-42 pursues the subject and opens out into a development, not of the spiritual history of a sheep of Christ, but of the Shepherd Himself, from first to last, here below. Hence, the Lord does not rest in a judgment extorted by their unbelief, and in contrast with the deliverance of faith, but develops the ways of grace here, as always in marked antithesis with the Jewish system, though connected with the man for His sake turned out of the synagogue, then found by Himself, and led into the fullest perception of His own glory outside the Jews, where alone real worship is possible. Accordingly our Lord traces this new history His own from the beginning.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." It was not so with Jesus. He had entered in by the door, according to every requisition of the Scriptures. Although Son, He had submitted to each ordinance which God had laid down for the Shepherd of His earthly people. He accomplished the work that God had marked out for Him in prophecy and type. What had been required or stipulated, according to the law, that had He not rendered in full tale? He was born at the measured time, in the due place, from the sworn stock, and of the defined mother, according to the written word. God had taken care beforehand to make each important point plain, by which the true Christ of God was to be recognised; and all had been fulfilled thus far in Jesus thus far; for it is quite allowed that all the prophecies of subjugation and judgment, with the reign over the earth, remain to be accomplished. "To him," He says, "the porter openeth." This had been realized. Witness the Holy Ghost's action in Simeon and Anna, not to speak of the mass; and, above all, in John the Baptist. God had wrought by His grace in Israel, and there were godly hearts prepared for Him there.

"And the sheep hear his voice." (VerseJohn 10:3; John 10:3) So we find in the gospels, particularly Luke's, from the beginning. And he calleth his own sheep by name, and leadeth them out" an evident allusion to what had befallen the blind man. No doubt he had been turned out of the synagogue; but Christ imprints, on this, their wicked act, His own interpretation, according to divine counsels. Little did the man know at that painful moment, that it was in reality grace which was leading him out. If it was a little before His own public and final rejection, it was, after all, the same principle at the bottom. The disciple is not above his master; but every one that is perfect shall be as his master. "He goeth before them." This seems to refer to the manner in which it had been, and should be, accomplished. Already had the Lord tasted the enmity and scorn of man, and especially of the Jews; but He also knew the depths of shame and suffering which He must soon pass through, before there was an open separation of the sheep. Thus, whether it were done virtually or formally, in either case Jesus went before, and the sheep followed; "for they know his voice." This is their spiritual instinct, as it is their security not skill in determining or refuting error, but simple cleaving to Christ and the truth. See this exemplified in the once blind man. What weight had the Pharisees with his conscience? None whatever. They, on the contrary, felt he taught them. "A stranger will they not follow," any more than he would follow the Pharisees. For now, by the new eyes which the Lord had given him, he could discern their vain pretensions, and their hostility against Jesus so much the worse, because coupled with "Give God the praise." "A stranger will they not follow, but will flee from him" not because they are learned in the injurious jargon of strangers, "for they know not the voice of strangers." They know the Shepherd's voice, and this they follow. It is the love of what is good, and not skill in finding out what is evil. Some may have power to sift and discern the unsound; but this is not the true, direct, divine means of safety for the sheep of Christ. There is a much more real, immediate, and sure way. It is simply this: they cannot rest without the voice of Christ; and that which is not the voice of Christ they do not follow. What more suitable to them, or more worthy of Him?

As these things were not understood, the Lord opens out the truth still more plainly in what follows. Here (verse John 10:7) He begins by taking the place of "the door of the sheep;" not, be it observed, of the sheepfold, but of the sheep. He had entered in Himself by the door, not of the sheep, of course, but by the door into the sheepfold. He entered in according to each sign and token moral, miraculous, prophetic, or personal which God had given to His ancient people to know Him by. But enter as He might, the people who broke the law refused the Shepherd; and the end of it was, that He leads His own sheep outside, Himself going before them. Now, there is more, and He says, "I am the door of the sheep." The contrast of pretended or merely human shepherds is given in the next verse, which is parenthetical. "All that ever came before me [such as Theudas and Judas] are thieves and robbers [they secretly or openly enriched themselves by the sheep]: but the sheep did not hear them."

In verse 9 He enlarges. "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." The portion He gives the sheep is a contrast with the law in another way; not as light simply, as in the beginning of John 8:1-59, in detecting all sin and every sinner. Now, it is grace in its fulness. "By me," He says not by circumcision, or the law "By me if any man enter in." There was no question of entering in by the law; for it dealt with those who were already in a recognised relation with God. But now there is an invitation to those without. "By me if any man enter in, he shall be saved." Salvation is the first need of a sinner, and certainly the Gentile needs it as much as the Jew. "By me if any man" no matter who he may be, if he enter, he shall be saved. Nevertheless, it is only for those that enter in. There is no salvation for such as abide outside Christ. But this is not all; for grace with Christ freely gives, not salvation alone, but all things. Even now, too, "he shall go in and out." It is not only that there is life and salvation in Christ, but there is liberty, in contrast with the law. "And he shall find pasture." Besides, there is food assured. Thus we have here an ample provision for the sheep. To him that enters by Christ there is salvation, there is liberty, there is food.

Again, the Lord contrasts others with Himself. The thief cometh not, but for to steal, and to kill, and to destroy." By their fruits they should know them. How could the sheep trust such shepherds as these? "I am come that they might have life, and that they might have it more abundantly." There had been life when there was only a promise; there had been life all through the dealings of law. Clearly Christ had ever been the means of life from the day death entered the world. But now He was come, it was not only that they might have life, but that they might have it "more abundantly." This was the effect of the presence of God's Son in this world. Was it not right and becoming, that when the Son of God did humble Himself in this world, even to death, the death of the cross, dying also in atonement for sinners, God should mark this infinite fact and work and person by an incomparably richer blessing than ever had been diffused before? I cannot conceive it otherwise than the Word shows it is, consistently with the glory of God, even the Father.

Further, He was not only the door of the sheep, and then the door for others to enter in, but He says (verse John 10:11), "I am the good shepherd: the good shepherd giveth his life for the sheep." It is no longer only in contrast with a thief or a robber, with murderous intent or evidently selfish purposes of the worst kind, but there might be others characterised by a milder form of human iniquity not destroyers of the sheep, but self-seeking men. "He that. is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep." Christ, as the good shepherd, does nothing of the kind, but remains to suffer all for them, instead of running away when the wolf came. "I am the good shepherd, and know those that are mine, and am known by mine, as the Father knoweth me, and I know the Father." Such is the true sense of the verse. The John 10:14 th andJohn 10:15; John 10:15 th verses really form one sentence. They are not divided as we have them in our Bibles. The meaning is, that He showed Himself as the good Shepherd because He knew the sheep, and was known of them, just. as He knew the Father, and was known of the Father. The mutuality of knowledge between the Father and the Son is the pattern of the knowledge between the Shepherd and the sheep. In what a wondrous. place this puts us and the character of knowledge we possess. The knowledge which grace gives to the sheep is so truly divine that the Lord has nothing to compare it with, except the knowledge that exists between the Father and the Son. Nor is it merely a question of knowledge, intimate and perfect and divine as it is; but, moreover, "I lay down my life for the sheep." Other sheep, too, He intimates here, He had, who were to be brought in, that did not belong to the Jewish fold; He clearly looks out into the world, as always in the gospel of John. There was to be one flock (not fold), one Shepherd.

Moreover, in order to open yet more the ineffable complacency of the Father in His work abstractedly, He adds, "Therefore doth my Father love me, because I lay down my life." Not here "for the sheep," but simply, "that I might take it again." (VerseJohn 10:17; John 10:17) That is to say, besides laying down His life for the sheep, He laid down His life to prove His perfect confidence in His Father. Impossible for another, or all others, to give so much. Even He could not give more than His life. Any other thing would not be comparable to the laying down of His life. It was the most complete, absolute giving up of Himself; and He did give up Himself, not merely for the gracious end of winning the sheep to God from the spoiler, but with the still more blessed and glorious aim of manifesting, in a world where man had from the first dishonoured God, His own perfect confidence in His Father, and this as man. He laid it down that He might take it again. Thus, instead of continuing His life in dependence on His Father, He gives it up out of a still profounder and truly absolute dependence. "Therefore," says He, "doth my Father love me." This becomes a positive ground for the Father to love Him, additional to the perfection which had ever been seen in Him all His pathway through. Even more than this; although it is so expressly an act of His own, another astonishing principle is seen the union of absolute devotedness on His own part, in perfect freeness of His will, with obedience. (Verse 18) Thus the very same act may be, and is (as we find it in all its perfection in Christ) His own will, and yet along with this simple submission to His Father's commandment. In truth, He and the Father were one; and so He does not stop till we have this fully expressed in verse John 10:30. He and His Father were one one in everything; not only in love and gracious counsel for the sheep, but in nature, too in that divine nature which, of course, was the ground of all the grace.

But, besides this, the unbelief of the Jews brings out another thing; that is, the perfect security of the sheep a very important question, because He was going to die. His death is in view: what will the sheep do then? Would the death of Christ in any way imperil the sheep? The very reverse. The Lord declares this in a most distinct manner. He says, "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (VersesJohn 10:27-28; John 10:27-28) First of all, the life is everlasting. But then it is not merely that the thing itself is eternal, but they shall never perish; for it might be pretended, that though the life lasts for ever, this is conditional on something in its recipients. Nay, "they shall never perish" the sheep themselves. Thus, not merely the life, but those who have it by grace in Christ, shall never perish. To conclude and crown all, as far as their security was concerned, the question is answered as to any hostile power. What about some one external to them? Nay; there again, as there was no internal source of weakness that could jeopard the life, so there should be no external power to cause anxiety. If there was any power that might do so righteously, surely it must be God's own; but, contrariwise, they were in the Father's hand, no less than in the Son's hand none could pluck them out. Thus the Lord fenced them round even by His death, as well as by that eternal life which was in Him, the superiority of which over death was proved by His authority to take it again in resurrection. This was the life more abundantly which they derived from Him. Why should any one wonder at its power? He was, for the sheep, against all adversaries; and so was the Father. Yea, "I and the Father are one." (VersesJohn 10:29-30; John 10:29-30)

As there had been a division among the Jews for His sayings, and their appeal in doubt to Him had drawn out both His treatment of them as unbelievers, and the security of the sheep who heeded His voice and followed Him, as He knew them (ver. John 10:19-30) so our Lord, in the presence of their hatred and still growing enmity (ver. John 10:31; John 10:31), convicts them of the futility of their objection on their own ground. Did they find fault because He took the place of being the Son of God? Yet they must allow that kings, governors, judges, according to their law, were called gods. "If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" A fortiori had He not a place which no king ever had? Did He, on their own principles, blaspheme then, because He said He was the Son of God? But He goes far beyond this. If they regarded not God's word, nor His words, He appeals to His works. "If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him." This connects, as I apprehend, the tenth chapter with the foregoing, and is in contrast with the eighth. They had thus repeatedly sought to kill Him, and He abandons them for the place in which John first baptized. In the face of total rejection, and in every point of view, both as the expression of God in the world, and of His working the works of grace in the world, the result was plain. Man, the Jew especially, settles down in resolute unbelief and deadly hostility; but, on the other hand, the indefeasible security of the sheep, the objects of grace, only comes out with so much the greater clearness and decision.

Nevertheless, though all was really closed, God would manifest by a full and final testimony what was the glory of Christ, rejected as He was, and previous to His death. And accordingly, in John 11:1-57; John 12:1-50 is given a strikingly rich presentation of the Lord Jesus, in many respects entirely differing from all the others; for while it embraces what is found in the synoptists (that is, the accomplishment of prophecy in His offer of Himself to Zion as the Son of David), John brings in a fulness of personal glory that is peculiar to his gospel.

Here we begin with that which John alone records the resurrection of Lazarus. Some have wondered that it appears only in the latest gospel; but it is given there for a very simple and conclusive reason. The resurrection of Lazarus was the most distinct testimony possible, near Jerusalem, in the face of open Jewish enmity. It was the grandest demonstrative proof that He was the Son of God, determined to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. Who but He on earth could say, I am the resurrection and the life? Who had ever looked for more in Messiah Himself than Martha did raising up the dead at the last day?

Here I may just observe, that Romans 1:4 does not restrict the meaning to the fact that He was determined to be the Son of God with power by His own resurrection. This is not what the verse states, but that resurrection of the dead, or the raising of dead persons, was the great proof that defined Him to be the Son of God with power. No doubt His own resurrection was the most astonishing instance of it; but His raising of dead persons in His ministry was a witness also, as the resurrection of His saints by-and-by will be the display of it. Hence the verse in Romans 1:1-32 expresses the truth in all its extent, and without specifying any one in particular. So Lazarus, as being the most conspicuous case of resurrection any where appearing in the gospels, except Christ's own, which all give, was the fullest testimony that even John rendered to that great truth. Hence, then, as one might expect from its character, the account is given with remarkable development in that gospel which is devoted to the personal glory of Jesus as the Son of God. To this attaches the revelation of the resurrection, and the life in Him as a, present thing, superior to all questions of prophetic time, or dispensations. It could be found nowhere else so appropriately as in John. The difficulty, therefore, in its occurrence here and not elsewhere, is really none whatever to any one who believes the object of God as apparent in the gospels themselves.

But, then, there is another feature that meets us in the story. Christ was not only the Son of God, but the Son of man. He was the Son of God, and a perfect man, in absolute dependence on His Father. He was not to be acted upon by any feeling, except the will of God. Thus He carries His divine sonship into His position as a man on earth, and He never allows that the glory of His person should in the smallest degree interfere with the completeness of His dependence and obedience. Hence, when the Lord hears the call, "Behold, he whom thou lovest is sick" the strongest possible appeal to the heart for acting at once on it He does not go. His answer is most calm, and, if God be not before us, to mere human feeling it might seem indifferent. It was not so, but was utter perfection. "This sickness," He says, "is not unto death." Events might seem to contradict this; appearances might say it was to death, but Jesus was and is the truth always. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." And so it was. "Now, Jesus loved Martha, and her sister, and Lazarus." Whatever, therefore, it might appear, His affection was unquestionable. But, then, there are other and even deeper principles. His love for Mary, for Martha, and for Lazarus weakened in no respect His dependence on God; He waited on His Father's direction. So, "when he heard that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judea again. They say, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world. But if a man walk in the night he stumbleth, because there is no light in him." In Jesus there was nothing but perfect light. He was Himself the light. He walked in the sunshine of God. He was the very perfection of that which is only partially true with us in practice. "If, then, thine eye be single, thy whole body shall be full of light." Indeed, He was the light, as well as full of it. Walking accordingly in this world, He waited for the word of His Father. At once, when this came, He says, "Our friend Lazarus sleepeth, but I go that I may awake him out of sleep." There was no darkness in Him. All is plain, and He go" forth promptly with the knowledge of all He is going to do.

Then we have the ignorant thoughts of the disciples, though not unmixed with devotedness to His person. Thomas proposes that they should go to die with him. How marvellous is the unbelief even of the saints of God! He was going really to raise the dead; their only thought was to go and die with him. Such was a disciple's sombre anticipation. Our Lord does not say a word about it at the moment, but calmly leaves the truth to correct the error in due time. Then we have the wonderful interview with the sisters; and, finally, our Lord is at the grave, a consciously divine person, the Son of the Father, but in the perfectness of manhood, yet with such deep feeling as Deity alone could produce not only sympathy with sorrow, but, above all, the sense of what death is in this world. Indeed, our Lord did not raise up Lazarus from the dead, until His own spirit had just as thoroughly taken, as it were, the sense of death on His soul, as when, in the removal of any sickness, He habitually felt its burden (Matthew 8:1-34); not, of course, in a low, literal, physical manner, but weighing it all in His spirit with His Father. Of us it is said, "with groanings that cannot be uttered." If Christ groaned, His could not but be a groan in accordance with the Spirit justly and perfectly uttering the real fulness of the grief that His heart felt. In our case this could not be, because there is that which mars the perfectness of what is felt by us; but in the case of Christ, the Holy Ghost takes up and groans out that which we cannot fully express. Even in us He gives the sorrow a divine expression to God; and, of course, in Christ there was no shortcoming, no mingling of the flesh, but all was absolutely perfect. Hence, along with this, there comes the full answer of God to the divine glory and perfection of Christ. Lazarus comes forth at the word of Christ.

This seems to me of deep interest; for we are too apt to look on Christ merely as One whose power dealt with sickness and with the grave. But does it not weaken His power if the Lord Jesus Christ enters into the reality of the case before God? On the contrary, it better manifests the perfectness of His love, and the strength of His sympathy, to trace intelligently the way in which His spirit took up the reality of the ruin here below to bear and spread it before God. And I believe that this was true of everything in Christ. So it was before and when He came to the cross. Our Lord did not go there without feeling the past and present and future: the atoning work is not the same as the anguish of being cast off by His people, and the utter weakness of the disciples. Then the sense of what was coming was realized by His spirit before the actual fact. It is not true, but positively and wholly false doctrine, to confine our Lord Jesus to the matter of bearing our sin, though this was confessedly the deepest act of all. Of course, the atonement was only on the cross: the bearing of the wrath of God, when Christ was made sin, was exclusively then and there. But to find fault with the statement that Christ did in His own spirit realize beforehand what He was going to suffer on the cross, is to overlook much of His sufferings, to ignore truth, and despise Scripture either leaving out a large portion of what God records about it, or confounding it with the actual fact, and only a part of it after all.

It is true that many Christians have been absorbed with the bare exertion of power in the miracles of Christ. In His healing of disease they have passed by the truth expressed inIsaiah 53:4; Isaiah 53:4, which Matthew applies to His life, and to which I have referred more than once. It seems undeniable, that not only was the power of God exhibited in those miracles, but that they afforded opportunity for the depth of His feelings to display itself, who had before Him the creature as God made it, and the deplorable havoc sin had wrought. Thus Jesus did perfectly what saints do with a mixture of human infirmity. Take again the fact that the Lord is pleased at times to put us through some exercise of heart before the actual trial comes: what is the effect of this? Do we bear the trial less because the soul has already felt it with God? Surely not. On the contrary, this is just what proves the measure of our spirituality; and the more we go through the matter with God, the power and blessing are so much the greater; so that when the trial comes, it might appear to an outside observer as if all was perfect calmness, and so indeed it is, or should be; and this because all has been out between ourselves and God. This, I admit, increases the pain of the trial immensely; but is this a loss? especially as at the same time there is strength vouchsafed to bear it. Thus the principle applies even to our little trials.

But Christ endured and did everything in perfection. Hence, even before Lazarus was raised up at the grave, we do not see or hear of One coming with divine power and majesty, and doing the miracle, if I may so say, off-hand. What can be more opposed to the truth? He who has such a meagre notion of the scene has everything to learn about it. Not that there was the smallest lack of consciousness of His glory; He is the Son of God unmistakably; He knows that His Father hears Him always; but none of these things hindered the Lord from groans and tears at the grave which was about to witness His power. None of them hindered the Lord from taking on His spirit the sense of death as no one else did. This is described by the Holy Ghost in the most emphatic language. "He groaned in spirit, and was troubled." But what was all this, compared with what. was soon to befall Himself when God entered into judgment with Him for our sins? It is not only granted, but insisted, that the actual expiation of sin, under divine wrath, was entirely and exclusively on the cross; but thence to assume that He did not previously go through with God the coming scene, and what was leading on to it, and everything that could add to the anguish of our Lord, is defective and erroneous teaching, however freely it is allowed that there was in the scene itself the endurance of wrath for sin which separates that hour from all that ever was or can be again.

Then, before the end of the chapter, the effect of all this divine testimony is shown. Man decides that the Lord must die; their intolerance of Jesus becomes now more pronounced. It was well known before. The giddy multitude may never have realised it till it came; but the religious folk, and the leaders at Jerusalem, had made up their minds about it long before. He must die. And now he who was high priest takes up the word, and gives though a wicked man, yet not without the Spirit acting the authoritative sentence about it which is recorded in our chapter. The resurrection power of the Son of God brought to a head the enmity of him who had the power of death. Jesus might have done such works at Nain or elsewhere, but to display them publicly at Jerusalem was an affront to Satan and his earthly instruments. Now that the glory of the Lord Jesus shone out so brightly, threatening the dominion of the prince of this world, there was no longer a concealment of the resolution taken by the religious world Jesus must die.

In John 12:1-50, accordingly, we have this, the under-current, still, but in a beautiful contrast. The Spirit of God here works in grace touching the death of Jesus, just as much as Satan was goading on his children to hatred and murder. God knows how to guide a beloved one of His where Jesus was abiding for a little season before He suffered. It was Mary; for John lets us hear the Lord Jesus calling His own sheep by name; and however rightly Matthew and Mark do not disclose it, it was not consistent with John's view of the Lord that she should be called merely "a woman," In his gospel such touches come out distinctly; and so we have Mary, and Mary's act with greater fulness as to its great principles, than anywhere else the part Mary took at this supper, where Martha served, and Lazarus sat at the table. Everything, every one, is found in the just place and season; the true light makes all manifest as it was, Jesus Himself being there, but about to die. "Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus." She did anoint His head, and other gospels speak of this; but John mentions what was peculiar. It was natural to anoint the head; but the special thing for the eye of love to discern was the anointing of the feet. This was specially shown in two ways.

The woman in Luke 7:1-50 did the very same thing; but this was not Mary, nor is there any good reason to suppose that it was even Mary Magdalene, any more than the sister of Lazarus. It was "a woman that was a sinner;" and I believe there is much moral beauty in not giving us her name, for obvious reasons. What could it do but become an evil precedent, besides indulging a prurient curiosity about her? The name is here dropped; but what of that, if it be written in heaven? There is a delicate veil cast over (not the grace shown by the Lord, but) the name of this woman who was a sinner; but there is an eternal record of the name and deed of Mary, the sister of Lazarus, who at this much later moment anoints the feet of Christ. Yet, as far as this goes, both women did the same thing. The one, in the abasement of feeling her sin before His ineffable love, did what Mary did in the sense of His deep glory, and with an instinctive feeling withal of some impending evil that menaced Him. Thus the sense of her sin, and the sense of His glory, brought them, as it were, to the same point. Another point of analogy is, that neither woman spoke; the heart of each expressed itself in deeds intelligible, at least, to Him who was the object of this homage, and He understood and vindicated both.

In this case the house was filled with the odour of the ointment; but this manifestation of her love who thus anointed Jesus brought out the ill-feeling and covetousness of one soul who cared not for Jesus, but was, indeed, a thief under his high pretensions of care for the poor. It is a very solemn scene in this point of view, the line of treachery alongside of the offering of grace. How often the self-same circumstances, which draw out fidelity and devotedness, manifest either heartless treachery or self-seeking and worldliness 1

Such, in brief, was the interior of Bethany. Outside Jewish rancour was undisguised. The heart of the chief priests was set on blood. The Lord, in the next scene, enters Jerusalem as the Son of David. But I must pass on, merely noting this Messianic witness in its place. When Jesus was glorified, the disciples remembered these things. The subsequent notice we have is the remarkable desire expressed by the Greeks, through Philip, to see Jesus. Here the Lord at once passes to another testimony, the Son of man, where the introduction of His most efficacious death is couched under the well-known figure of the corn of wheat falling into the ground and dying, as the harbinger, and, indeed, the means, of much fruit. In the path of His death they must follow who would be with Him. Not that here again the destined Head of all, the Son of man, is insensible at the prospect of such a death, but cries to the Father, who answers the call to glorify His name by the declaration that He had ( i.e., at the grave of Lazarus), and would again ( i.e., by raising up Jesus Himself).

The Lord, in the centre of the chapter just after this, opens out once more the truth of the world's judgment, and of His cross as the attractive point for all men, as such, in contrast with Jewish expectation. There is, first, perfect submission to the Father's will, whatever it may cost; then, the perception of the results in all their extent. This is followed by their unbelief in His proper glory, as much as in His sufferings. Such must ever be for man, for the world, the insuperable difficulty. They had heard it in vain in the law; for this is always misused by man, as we have seen in the gospel of John. They could not reconcile it with the voice of grace and truth. Both had been fully manifested in Jesus, and above all, would be yet more in His death. The voice of the law spoke to their ears of a Christ continuing for ever; but a Son of man humbled, dying, lifted up! Who was this Son of man? How exactly the counterpart of an Israelite's objections to this day! The voice of grace and truth was that of Christ come to die in shame, yet a sacrifice for sinners, however true also it was that in His own person He should continue for ever. Who could put these things together, seemingly so opposed? He who only heeds the law will never understand either the law or Christ.

Hence the chapter concludes with two closing warnings. Had they heard their own prophets? Let them listen also to Jesus. We have seen their ignorance of the law. In truth, the prophet Isaiah had shown long before that this was no new thing. He had predicted it inJohn 6:1-71; John 6:1-71, though a remnant should hear. The light of Jehovah might be ever so bright, but the heart of the people was gross. "Seeing they saw, but they did not understand." There was no reception of the light of God. Even if they believed after a sort, there was no confession to salvation, for they loved the praise of men, Jesus the Son of God, Jehovah Himself stands on earth and cries His final testimony. He pronounces upon it claims once more to be the light. He was "come a light into the world." This we have seen all through, from John 1:1-51 down toJohn 12:1-50; John 12:1-50. He was come a light into the world, that those that believed on Him should not abide in darkness. The effect was plain from the first; they preferred darkness to light. They loved sin; they had God manifested in love, manifested in Christ. The darkness was thus rendered only more visible in consequence of the light. "If any man hear my words, and believe not. I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." Christ had not spoken from Himself, but as the sent One from the Father, who had charged Him what to say and what to speak. "And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."

Time does not admit of more than a few words on the next two chapters (John 13:1-38; John 14:1-31), which introduce a distinct section of our gospel, where (testimony having been fully rendered, not indeed with hope of man, but for the glory of God,) Christ quits association with man (though supper time was come, not "ended" ver. 2) for a place suited to His glory, intrinsic and relational, as well as conferred; but alone with this (blessed to say), to give His own a part with Him in that heavenly glory (instead of His reigning over Israel here below).

Before concluding tonight, this I can notice but briefly, in order to bring my subject within the space allotted for it. Happily there is the less need to dwell on the chapters at the length they might claim, since many here are familiar with them, comparatively speaking. They are especially dear to the children of God in general.

First of all, our Lord has now terminated all question of testimony to man, whether to the Jew or to the world. He now addresses Himself to His own in the world, the unwavering, abiding objects of His love, as one just about to leave this world actually for that place which suits His essential nature, as well as the glory destined Him by the Father. Accordingly our Lord, as one about to go to heaven, new to Him as man, would prove His increasing love to them, (though fully knowing what the enemy would effect through the wickedness of one of their number, as well as through the infirmity of another,) and hence proceeds to give a visible sign then of what they would only understand later. It was the service of love that He would continue for them, when Himself out of this world and themselves in it; a service as real as any that He had ever done for them while He was in this world, and if possible, more important than any they had yet experienced. But, then, this ministration of His grace was also connected with His own new portion in heaven. That is, it was to give them a part with Him outside the world. It was not divine goodness meeting them in the world, but as He was leaving the world for heaven, whence He came, He would associate them with Himself, and give them a share with Himself where He was going. He was about to pass, though Lord of all, into the presence of God His Father in heaven, but would manifest Himself the servant of them all, even to the washing of their feet soiled in walking here below. The point, therefore, was (not here exactly suffering for sins, but) the service of love for saints, to fit them for having communion with Him, before they have their portion with Him in that heavenly scene to which He was going at once. Such is the meaning suggested by the washing of the disciples' feet. In short, it is the word of God applied by the Holy Ghost to deal with all that unfits for fellowship with Christ in heaven, while He is there. It is the Holy Ghost's answer here to what Christ is doing there, as one identified with their cause above, the Holy Ghost meanwhile carrying on a like work in the disciples here, to keep them in, or restore them to, communion with Christ there. They are to be with Him alone; but, meanwhile, He is producing and keeping up, by the Spirit's use of the word, this practical fellowship with Himself on high. While the Lord, then, intimates to them that it had a mystical meaning, not apparent on the face of it, nothing could be more obvious than the love or the humility of Christ. This, and more than this, had been abundantly shown by Him already, and in His every act. This, therefore, was not, and could not be, what was here meant, as that which Peter did not know then, but should know hereafter. Indeed, the lowly love of His Master was so apparent then, that the ardent but hasty disciple stumbled over it. There ought to be neither difficulty nor hesitation in allowing that a deeper sense lay hidden under that simple but suggestive action of Jesus a sense which not even the chief of the twelve could then divine, but which not only he, but every one else, ought to seize now that it is made good in Christianity, or, more precisely, in Christ's dealing with the defilements of His own.

This should be borne in mind, that the washing meant is not with blood, but with water. It was for those who would be already washed from their sins in His blood, but who need none the less to be washed with water also. Indeed, it were well to look more narrowly into the words of our Lord Jesus. Besides the washing with blood, that with water is essential, and this doubly. The washing, of regeneration is not by blood, though inseparable from redemption by blood, and neither the one nor the other is ever repeated. But in addition to the washing of regeneration, there is a continual dealing of grace with the believer in this world; there is the constant need of the application of the word by the Holy Ghost discovering whatever there may be of inconsistency, and bringing him to judge himself in the detail of daily walk here below.

Note the contrast between legal requirement and our Lord's action in this case. Under the law the priests washed themselves, hands as well as feet. Here Christ washes their feet. Need I say how highly the superiority of grace rises over the typical act of the law? Then follows, in connection and in contrast with it, the treachery of Judas. See how the Lord felt it from His familiar friend! How it troubled His spirit! It was a deep sorrow, a fresh instance of what has been referred to already.

Finally, at the end of the chapter, when the departure of Judas on his errand brought all before Him, the Saviour speaks again of death, and so glorifying God. It is not directly for the pardon or deliverance of disciples; yet who does not know that nowhere else is their blessing so secured? God was glorified in the Son of man where it was hardest, and even more than if sin had never been. Hence, as fruit of His glorifying God in His death, God would glorify Him in Himself "straightway." This is precisely what is taking place now. And this, it should be observed again, is in contrast with Judaism. The hope of the Jews is the manifestation of Christ's glory here below and by-and-by. What John shows is here in the immediate glorification of Christ on high. It does not depend upon any future time and circumstance, but was immediately consequent on the cross. But Christ was alone in this; none now could follow no disciple, any more than a Jew, as Peter, bold but weak, would prove to his cost. The ark must go first into Jordan, but we may follow then, as Peter did triumphantly afterwards.

John 14:1-31 (and here, too, I must be brief) follows up the same spirit of contrast with all that belonged to Judaism; for if the ministration of love in cleansing the saints practically was very different from a glorious reign Over the earth, so was the hope here given them of Christ just as peculiar. The Lord intimates, first of all, that He was not going to display Himself now as a Jewish Messiah, visible to the world; but as they believed in God, so they were to believe in Him. He was going to be unseen: quite a new thought to the Jewish mind as regards the Messiah, who, to them, always implied One manifested in power and glory in the world. "Ye believe in God," He says, "believe also in me." But then He connects the unseen condition He was about to assume with the character of the hope He was giving them. It was virtually saying that He was not going merely to bless them here. Nor would it be a scene for man to look on with his natural eyes in this world. He was going to bless them in an infinitely better way and place. "In my Father's house are many mansions; if it were not so, I would have told you." This is what the Son tells. Very different is the burden of the prophets. This was a new thing reserved most fitly for Him. Who but He should be the first to unveil to disciples on earth the heavenly scene of love and holiness and joy and glory He knew so well? "If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." This is the turning-point and secret "where I am." All depends on this precious privilege. The place that was due to the Son was the place that grace would give to the sow. They were to be in the same blessedness with Christ. It was not merely, therefore, Christ about to depart and be in heaven, maintaining their communion with Himself there, but wondrous grace! in due time they, too, were to follow and be with Him; yea, if He went before them, so absolute was the grace, that He would not devolve it on any one else, so to speak to usher them there. He would come Himself, and thus would bring them into His own place "That where I am, there ye may be also." This, I say, in all its parts, is the contrast of every hope, even of the brightest Jewish expectations.

Besides, He would assure them of the ground of their hope. In His own person they ought to have known how this could be. "Whither I go ye know, and the way ye know." They were surprised. Then, as ever, it was the overlooking of His glorious person that gave occasion to their bewilderment. In answer to Thomas, He says, "I am the way, the truth, and the life." He was the way to the Father, and therefore they ought to have known. because no man comes to the Father but by Him. By receiving Jesus, by believing in Him, and only so, one comes to the Father, whom they had seen in Him, as Philip should have known. He was the way, and there was none other. Besides, He was the truth, the revelation of every one and everything as they are. He was also the life, in which that truth was, by the Spirit's power, known and enjoyed. In every way Christ was the only possible means of their entering into this blessedness. He was in the Father, and the Father in Him; and as the words were not spoken from Himself, so the Father abiding in Him did the works. (Verses 1-11)

Then our Lord turns, from what they should even then have known in and from His person and words and works, to another thing which could not then be known. This divides the chapter. The first part is the Son known on earth in personal dignity as declaring the Father imperfectly, no doubt, but still known. This ought to have been the means of their. apprehending whither He was going; for He was the Son not merely of Mary but of the Father. And this they then knew, however dull in perceiving the consequences. All His manifestation in this gospel was just the witness of this glory, as they certainly ought to have seen; and the new hope was thoroughly in accordance with that glory. But now he discloses to them that which they could only do and understand when the Holy Ghost was given. "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." This supposes the Holy Ghost given. First, it is the Son present, and the Father known in Him, and He in the Father. Next, the Holy Ghost is promised. When He was given, these would be the blessed results. He was going away indeed; but they might better prove their love by keeping His commandments, than in human grief over His absence. Besides, Christ would ask the Father, who would give them their ever-abiding Comforter while He Himself was away. The Holy Ghost would be not a passing visitor on the earth, even as the Son who had been with them for a season. He would abide for ever. His dwelling with them is in contrast with any temporary blessing; and besides, He would be in them the expression of an intimacy which nothing human can fully illustrate.

Observe, the Lord uses the present tense both for Himself and for the Comforter the Holy Spirit in this chapter, in a way that will be explained shortly. In the early part of verse 2 He says about Himself, "I go to Prepare a place for you." He does not mean that He was in the act of departure, but just about to go. He uses the present to express its certainty and nearness; He then was on the point of going. So even of coming back again, where likewise He uses the present, "I come again." He does not precisely say, as in the English version, "I will come." This passage of Scripture suffices to exemplify a common idiomatic usage in Greek, as in our own and other tongues, when a thing is to be regarded as sure, and to be constantly expected. It seems to me an analogous usage in connection with the Holy Ghost "He dwelleth with you." I apprehend that the object is simply to lay the stress on the dwelling. The Holy Ghost, when He comes, will not come and go soon after, but abide. Hence, says the Lord, Jesus, "He abideth with you" the same word so often used for abiding throughout the chapter; and next, as we saw, "He shall be in you:" a needful word to add; for otherwise it was not implied in His abiding with them.

These, then, are the two great truths of the chapter: their future portion with Christ in the Father's house; and, meanwhile, the permanent stay of the Holy Ghost with the disciples, and this, too, as indwelling on the footing of life in Christ risen. (Ver. 19) I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." Thus, having the Holy Ghost as the power of life in Him, they would know Him nearer to them, and themselves to Him, when they should know Him in the Father, than if they had Him as Messiah with them and over them in the earth. These are the two truths which the Lord thus communicates to them.

Then we have a contrast of manifestation to the disciples, and to the world, connected with another very important point the Holy Ghost's power shown in their obedience, and drawing down a love according to the Father's government of His children. It is not merely the Father's love for His children as such, but Father and Son loving them, because of having and keeping the commandments of Jesus. This would be met by a manifestation of Jesus to the soul, such as the world knows nothing of. But the Lord explains further, that if a man loves Him, he will keep His word, and His Father will love him, "and we will come to him, and make our abode with him." (v. 23) This is not a commandment, but His word a simple intimation of His mind or will; and, therefore, as a more thorough test, so followed by a fuller blessing. This is a beautiful difference, and of great practical value, being bound up with the measure of our attentiveness of heart. Where obedience lies comparatively on the surface, and self-will or worldliness is not judged, a commandment is always necessary to enforce it. People therefore ask, " Must I do this? Is there any harm in that?" To such the Lord's will is solely a question of command. Now there are commandments, the expression of His authority; and they are not grievous. But, besides, where the heart loves Him deeply, His word* will give enough expression of His will to him that loves Christ. Even in nature a parent's look will do it. As we well know, an obedient child catches her mother's desire. before the mother has uttered a word. So, whatever might be the word of Jesus, it would be heeded, and thus the heart and life be formed in obedience. And what is not the joy and power where such willing subjection to Christ pervades the soul, and all is in the communion of the Father and the Son? How little can any of us speak of it as our habitual unbroken portion!

* It is difficult to say why Tyndale, Cranmer, the Geneva, and the Authorised Versions give the plural form, which has no authority whatever. Wiclif and the Rhemish, adhering to the Vulgate, happen to be right. His word has a unity of character which is of moment. He that loves Christ keeps His word; he that does not love Him keeps not His words; if he observes some of them only, other motives may operate; but if he loved Christ, he would value His word as a whole.

The concluding verses (25-31) bring before them the reason of the Lord's communication, and the confidence they may repose in the Spirit, both in His own teaching them all things, and in His recalling all things which Jesus said to them. "Peace," He adds, "I leave [fruit of His very death; nor this only, but His own character of peace, what He Himself knew] with you, my peace I give unto you: not as the world giveth, give I unto you." "Not as the world," which is capricious and partial, keeping for itself even where it affects most generosity. He alone who was God could give as Jesus gave, at all cost, and what was most precious. And see what confidence He looks for, what affections superior to self! "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." Little remained for Him to talk with them. Another task was before Him not with saints, but with Satan, who coming would find nothing in Him, save, indeed, obedience up to death itself, that the world might know that He loves the Father, and does just as He commands. And then He bids the disciples rise up, and go hence, as inJohn 13:1-38; John 13:1-38. He rose up Himself (both being, in my opinion, significant actions, in accordance with what was opening out before Him and them).

But I need and must say no more now on this precious portion. I could only hope to convey the general scope of the contents, as well as their distinctive character. May our God and Father grant that what has been said may help His children to read His word with ever deepening intelligence and enjoyment of it, and of Him with whose grace and glory it is filled!