4th Sunday of Lent

How long. It seems his tears were not soon dried up, as he lamented the fall of one whom he had formerly so much admired, and perceived what evils would ensue. (Salien) --- He had hoped that the decree might have been revokable. But God now convinces him of the contrary, by ordering him to go and anoint a successor. --- Horn. Such vessels were formerly very common, and were used to contain liquor, and instead of cups, 3 Kings i. 39. (Horace, ii. Sat. 2.) The ancient silver cups, at Athens, resembled horns. (Atheneus xi. 7.) But the northern nations, particularly Denmark, &c., used horns to drink, as the Georgians still do. The rims are ornamented with silver, &c. (Pliny, [Natural History?] xi. 37.) (Chardin) (Calmet) --- A fragile vile was not used, but a horn, to denote the duration and abundance of David's reign. (Rupert) (Menochius)

Him. Hebrew, "surely the Lord's anointed is in his presence." This he spoke by his own spirit, judging from the comeliness of Eliab. (Calmet) --- But the beauty of Saul's body had concealed a deformed soul. (Haydock)

Rejected, or not chosen. (Menochius) --- God had positively rejected this eldest son, as his pride seems to have been the greatest, chap. xvii. 28. (Haydock) --- Heart. This is one of God's perfections. Glorified saints see man's heart in his light, for their own and our advantage, (St. Gregory, Mor. xii. 11.; St. Augustine) as the prophets have sometimes done, 3 Kings xiv. (Worthington)

Seven. David was absent. Isai had eight sons, chap. xvii. 12. Yet only seven are mentioned, 1 Paralipomenon ii. 13. Perhaps one of those whom he produced on this occasion, might be a grandson, or one is omitted in Chronicles [Paralipomenon]. (Calmet)

Young son, (parvulus,) "a little one;" (Haydock) or the youngest, who might be about 15, (Calmet) or 28. (Seder. olam. iii.) (Menochius)

Ruddy, like the spouse, Canticle of Canticles v. 10. Some explain it of his hair. So Alexander [the Great] is said to have had reddish or golden locks. --- Behold. Hebrew, "with the beauty of the eyes."

Brethren. Some say, without informing him, (Calmet) or them, (Menochius) what the unction meant. If he told the brothers, he would no doubt take the necessary precautions to keep it secret, as the whole family would have been in imminent danger, if the transaction had come to the ears of Saul, ver. 2. Josephus says, that Samuel only informed Isai in private: and David's brothers treated him with no peculiar distinction. Whence it is inferred, that they had not been present when he was anointed. Some witnesses seem, however, to have been requisite, as the title of David to the regal dignity depended on this ceremony, and none were more interested than his own family to assert his pretensions. He now had a right to the kingdom, but not the possession; being like a son expecting his father's estate as his future right, of which, as yet, he cannot dispose. (Calmet) --- Came upon, to make him prosper. (Menochius) --- Hebrew, "came with prosperity; (Septuagint) impetuosity." God endued him with all those graces which might render him fit to command. (Calmet) --- So David prays himself, "with a princely spirit confirm me;" (Psalm l. 14.) or, strengthen me with a perfect spirit. Salien observes, that he did not now receive the spirit of charity, as if he had hitherto been in enmity with God, (chap. xiii. 14.) but he began to advance in virtue with more rapid strides, while Saul became every day more criminal and abandoned to the devil. (Haydock) --- David received the spirit of fortitude and of prophecy, of which Saul had formerly had some experience, when he was first elevated to that high dignity, chap. x. He was changed into a new man, and adorned with all that could render a king most glorious. Though he returned to his wonted occupations, the spirit of the Lord enabled him to destroy wild beasts, as in play, (Ecclesiasticus xlvii. 3.) and to compose and sing many of those divine canticles [the Psalms] which we still admire. (Salien, the year of the world 2969.) --- Whether he composed all the Psalms, as St. Chrysostom endeavours to prove, (præf.) we shall examine hereafter. (Haydock)

1 And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. 2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord . 3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did that which the Lord spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice unto the Lord : sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.

Samuel had retired to his own house in Ramah, with a resolution not to appear any more in public business, but to addict himself wholly to the instructing and training up of the sons of the prophets, over whom he presided, as we find, ch. xix. 20 . He promised himself more satisfaction in young prophets than in young princes; and we do not find that, to his dying day, God called him out to any public action relating to the state, but only here to anoint David.

I. God reproves him for continuing so long to mourn for the rejection of Saul. He does not blame him for mourning on that occasion, but for exceeding in his sorrow: How long wilt thou mourn for Saul? v. 1 . We do not find here that he mourned at all for the setting aside of his own family and the deposing of his own sons; but for the rejecting of Saul and his seed he mourns without measure, for the former was done by the people's foolish discontent, this by the righteous wrath of God. Yet he must find time to recover himself, and not go mourning to his grave, 1. Because God has rejected him, and he ought to acquiesce in the divine justice, and forget his affection to Saul; if God will be glorified in his ruin, Samuel ought to be satisfied. Besides, to what purpose should he weep? The decree has gone forth, and all his prayers and tears cannot prevail for the reversing of it, 2 Sam. xii. 22, 23 . 2. Because Israel shall be no loser by it, and Samuel must prefer the public welfare before his own private affection to his friend. "Mourn not for Saul, for I have provided me a king. The people provided themselves a king and he proved bad, now I will provide myself one, a man after my own heart. " See Ps. lxxxix. 20 ; Acts xiii. 22 . "If Saul be rejected, yet Israel shall not be as sheep having no shepherd. I have another in store for them; let thy joy of him swallow up thy grief for the rejected prince."

II. He sends him to Bethlehem, to anoint one of the sons of Jesse, a person probably not unknown to Samuel. Fill thy horn with oil. Saul was anointed with a glass vial of oil, scanty and brittle, David with a horn of oil, which was more plentiful and durable; hence we read of a horn of salvation in the house of his servant David, Luke i. 69 .

III. Samuel objects the peril of going on this errand ( v. 2 ): If Saul hear it, he will kill me. By this it appears. 1. That Saul had grown very wicked and outrageous since his rejection, else Samuel would not have mentioned this. What impiety would he not be guilty of who durst kill Samuel? 2. That Samuel's faith was not so strong as one would have expected, else he would not have thus feared the rage of Saul. Would not he that sent him protect him and bear him out? But the best men are not perfect in their faith, nor will fear be wholly cast out any where on this side heaven. But this may be understood as Samuel's desire of direction from heaven how to manage this matter prudently, so as not to expose himself, or any other, more than needed.

IV. God orders him to cover his design with a sacrifice: Say, I have come to sacrifice; and it was true he did, and it was proper that he should, when he came to anoint a king, ch. xi. 15 . As a prophet, he might sacrifice when and where God appointed him; and it was not all inconsistent with the laws of truth to say he came to sacrifice when really he did so, though he had also a further end, which he thought fit to conceal. Let him give notice of a sacrifice, and invite Jesse (who, it is probable, was the principal man of the city) and his family to come to the feast upon the sacrifice; and, says God, I will show thee what thou shalt do. Those that go about God's work in God's way shall be directed step by step, wherever they are at a loss, to do it in the best manner.

V. Samuel went accordingly to Bethlehem, not in pomp, or with any retinue, only a servant to lead the heifer which he was to sacrifice; yet the elders of Bethlehem trembled at his coming, fearing it was an indication of God's displeasure against them and that he came to denounce some judgment for the iniquities of the place. Guilt causes fear. Yet indeed it becomes us to stand in awe of God's messengers, and to tremble at his word. Or they feared it might be an occasion of Saul's displeasure against them, for probably they knew how much he was exasperated at Samuel, and feared he would pick a quarrel with them for entertaining him. They asked him, " Comest thou peaceably? Art thou in peace thyself, and not flying from Saul? Art thou at peace with us, and not come with any message of wrath?" We should all covet earnestly to stand upon good terms with God's prophets, and dread having the word of God, or their prayers, against us. When the Son of David was born king of the Jews all Jerusalem was troubled, Matt. ii. 3 . Samuel kept at home, and it was a strange thing to see him so far from his own house: they therefore concluded it must needs be some extraordinary occasion that brought him, and feared the worst till he satisfied them ( v. 5 ): " I come peaceably, for I come to sacrifice, not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may bid me welcome and need not fear my coming; therefore sanctify yourselves, and prepare to join with me in the sacrifice, that you may have the benefit of it." Note, Before solemn ordinances there must be a solemn protestation. When we are to offer spiritual sacrifices it concerns us, by sequestering ourselves from the world and renewing the dedication of ourselves to God, to sanctify ourselves. When our Lord Jesus came into the world, though men had reason enough to tremble, fearing that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering along with him: A body hast thou prepared me. Let us sanctify ourselves, that we may have an interest in his sacrifice. Note, Those that come to sacrifice should come peaceably; religious exercises must not be performed tumultuously.

6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the Lord 's anointed is before him. 7 But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the Lord chosen this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah.

If the sons of Jesse were told that God would provide himself a king among them (as he had said, v. 1 ), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,

I. How all the elder sons, who stood fairest for the preferment, were passed by.

1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord's anointed, v. 6 . The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, 2 Sam. vii. 3 . But God rectified the prophet's mistake by a secret whisper to his mind: Look not on his countenance, v. 7 . It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa. xi. 3 . The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price ( 1 Pet. iii. 4 ), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.

2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, v. 8 , 10 . Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.

1Sa 16:1-10 . Samuel Sent by God to Bethlehem.

1. the Lord said unto Samuel, How long wilt thou mourn for Saul-- Samuel's grief on account of Saul's rejection, accompanied, doubtless, by earnest prayers for his restitution, showed the amiable feelings of the man; but they were at variance with his public duty as a prophet. The declared purpose of God to transfer the kingdom of Israel into other hands than Saul's was not an angry menace, but a fixed and immutable decree; so that Samuel ought to have sooner submitted to the peremptory manifestation of the divine will. But to leave him no longer room to doubt of its being unalterable, he was sent on a private mission to anoint a successor to Saul (see on 1Sa 10:1 ). The immediate designation of a king was of the greatest importance for the interests of the nation in the event of Saul's death, which, to this time, was dreaded; it would establish David's title and comfort the minds of Samuel and other good men with a right settlement, whatever contingency might happen.

I have provided me a king-- The language is remarkable, and intimates a difference between this and the former king. Saul was the people's choice, the fruit of their wayward and sinful desires for their own honor and aggrandizement. The next was to be a king who would consult the divine glory, and selected from that tribe to which the pre-eminence had been early promised ( Ge 49:10 ).

6-10. Samuel said, Surely the Lord's anointed is before him-- Here Samuel, in consequence of taking his impressions from the external appearance, falls into the same error as formerly ( 1Sa 10:24 ).

1Sa 16:11-14 . He Anoints David.

11. There remaineth yet the youngest, and, behold, he keepeth the sheep-- Jesse having evidently no idea of David's wisdom and bravery, spoke of him as the most unfit. God, in His providence, so ordered it, that the appointment of David might the more clearly appear to be a divine purpose, and not the design either of Samuel or Jesse. David having not been sanctified with the rest of his family, it is probable that he returned to his pastoral duties the moment the special business on which he had been summoned was done.

12. he was ruddy, &c.-- Josephus says that David was ten, while most modern commentators are of the opinion that he must have been fifteen years of age.

13. Then Samuel took the horn of oil, and anointed him-- This transaction must have been strictly private.

A psalm of David himself.

1. The Church speaks to Christ: "The Lord feedeth me, and I shall lack nothing"

(ver. 1). The Lord Jesus Christ is my Shepherd, "and I shall lack nothing."

2. "In a place of pasture there hath He placed me"

(ver. 2). In a place of fresh pasture, leading me to faith, there hath He placed me to be nourished. "By the water of refreshing hath He brought me up." By the water of baptism, whereby they are refreshed who have lost health and strength, hath He brought me up.

3. "He hath converted my soul: He hath led me forth in the paths of righteousness, for His Name's sake"

(ver. 3). He hath brought me forth in the narrow ways, wherein few walk, of His righteousness; not for my merit's sake, but for His Name's sake.

4. "Yea, though I walk in the midst of the shadow of death"

(ver. 4). Yea, though I walk in the midst of this life, which is the shadow of death. "I will fear no evil, for Thou art with me." I will fear no evil, for Thou dwellest in my heart by faith: and Thou art now with me, that after the shadow of death I too may be with Thee. "Thy rod and Thy staff, they have comforted me." Thy discipline, like a rod for a flock of sheep, and like a staff for children of some size, and growing out of the natural into spiritual life, they have not been grievous to me; rather have they comforted me: because Thou art mindful of me.

5. "Thou hast prepared a table in my sight, against them that trouble me"

(ver. 5). Now after the rod, whereby, whilst a little one, and living the natural life, I was brought up among the flock in the pastures; after that rod, I say, when I began to be under the staff, Thou hast prepared a table in my sight, that I should no more be fed as a babe with milk, but being older should take meat, strengthened against them that trouble me. "Thou hast fattened my head with oil." Thou hast gladdened my mind with spiritual joy. "And Thy inebriating cup, how excellent is it!" And Thy cup yielding forgetfulness of former vain delights, how excellent is it!

6. "And Thy mercy shall follow me all the days of my life:" that is, as long as I live in this mortal life, not Thine, but mine. "That I may dwell in the house of the Lord for length of days"

(ver. 6). Now Thy mercy shall follow me not here only, but also that I may dwell in the house of the Lord for ever.

David. This psalm most beautifully describes the consolation which the just find in God's protection. (Haydock) --- It may be applied to the Israelites in the desert, (Chaldean) to David persecuted by Saul, or rather (Calmet) settled quietly upon the throne, (Muis) or to the Jews returned from Babylon. (St. Athanasius) (Calmet) --- The Fathers explain it mystically of Jesus Christ, the Shepherd of our souls. (Didymus, St. Augustine, &c.) The allegories of a shepherd and of a person giving a feast to his guests, are well supported. (Calmet) --- Ruleth, in Hebrew. Is my shepherd; viz., to feed, guide, and govern me. (Challoner) --- Septuagint Greek: poimainei, pascit, as St. Augustine and St. Jerome read. St. Gregory Thaumaturgus understands this of the angel guardian. (Paneg. in Orig.) --- Jesus Christ conducts us into the pastures of his Church, and feeds us (Worthington) with his own body, &c. (Calmet) --- The saints never complain of want. (Berthier)

Place. Montanus, "in the huts of grass, (or of young trees, germinis) he will make me lie down." See Canticle of Canticles i. 6., and Ezechiel xxxiv. 15. (Haydock) --- Shepherds were accustomed to conduct their flocks to shady places, during the heat of the day. --- Refreshment. Hebrew, "still waters," like the pond of Siloe, (Isaias viii. 6.) in opposition to the great streams of the Euphrates, &c. The fathers understand it of baptism; (St. Chrysostom, &c.) or of the truths of salvation. (Eusebius) (Calmet) --- Baptism is the first justification. (Worthington)

Converted. Protestants, "restoreth my soul" (Haydock) to her former tranquility, or bringeth me back from my wanderings. (Berthier) --- Justice. Those who have received baptism, must observe the law of Christ, (Worthington) as all indeed are bound to do. (Haydock) --- Sake. Not on account of man's deserving (Calmet) by the force of nature. God must begin and carry on the work of our conversion, by his grace; with which we must co-operate. (Haydock) --- The captives had been in the greatest distress among idolaters. They rejoice at the sight of the promised land, where they will fear no dangers. (Calmet)

Walk. In the greatest temptations, we may resist by God's grace. (Worthington) --- Midst. Hebrew, "in the valley." The greatest darkness, and the most horrible precipices, give no alarm to those who are under God's protection. --- Comforted me, as they have kept all enemies at a distance. The shepherd's staff or crook is designed for that purpose; and though it may be used to bring back the wandering sheep by beating them, yet it is not under that idea an object of consolation, but rather of terror. (Calmet) --- The effects of timely correction are, however, comfortable; and it is a great mercy of God to chastise the sinner, lest he should run astray to his eternal ruin. (Haydock) --- Some distinguish the rod from the staff, and say that the former is to punish, and the latter to support. (St. Jerome; Muis) --- We are generally too backward in having recourse to God in our distresses, though he invites us so pressingly, Isaias xli. 10, &c.

Thou. Here the allegory of a shepherd seems less discernible, though it may allude to the provisions for winter; (Berthier) or rather it ceases, as feasts are made for men; (Menochius) and the second allegory of a guest here commences. (Haydock) --- The enemy had reduced me to the greatest misery. (Calmet) --- But God has admitted me to his table. (Menochius) --- This may be explained of the sacred mysteries received in the Church, (St. Ambrose) or of the Scriptures, which nourish our souls. (St. Jerome) --- No mention is made of the ancient sacrifices; and as this psalm must be understood in the spiritual sense, the prophet speaks of the blessed Eucharist, which imparts the unction of grace, &c. The enemy strives to make us keep at a distance from it. (Berthier) --- Christ has himself prepared this table (St. Cyprian, ep. 63.; Euthymius) against all spiritual adversaries. --- Oil. Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. (Worthington) --- Three of these are administered with oil. (Haydock) --- It was customary to anoint the head of guests with perfumes, (Matthew xxvi. 6., and Luke vii. 46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. (St. Athanasius; Theodoret) (Calmet) --- Chalice. The blessed sacrament and sacrifice of Christ's body and blood. (Worthington) --- Inebriateth. Hebrew, "overflowing;" being constantly replenished (Canticle of Canticles vii. 2.; Homer, Iliad iv.) with wine; as people are not inebriated with water. This term, however, only means to take as much as is requisite, Genesis xliii. 34. "Thy chalice inebriating me," occurs in most copies of the Septuagint, in Sixtus V., &c. But the more correct editions of the Septuagint and all the Greek interpreters, (St. Jerome, ep. ad Sun.) agree with the Hebrew and Vulgate. --- How, &c., is added by way of explanation; or rather, the Septuagint have taken two words from the following verse, ac tob, verumtamen bonum. (Calmet) --- Protestants, "surely goodness and mercy," &c. (Haydock) --- Theodotion and Symmachus were not acquainted with this division, which seems less accurate, though the sense be much the same. (Berthier)

Follow me, like provisions from the king's table, 2 Kings xi. 8. (Calmet) --- "The grace of God prevents the unwilling to make him willing; and it follows the person who is in good dispositions, that they may not be in vain." (St. Augustine, Ench. 32.) --- Prævenit per fidem, subsequitur in custodiendo mandata Dei. (St. Jerome) Continual and final perseverance is a special grace of God. (Worthington) --- And that. Hebrew, "and I shall." The Vulgate expresses the effect of worthy participation of God's table, which leads to a happy eternity. (Berthier) --- This is particularly applicable to priests, both of the old and of the new law. (Calmet) --- Only those who remain in the house of God, in his church on earth, can expect felicity. (Haydock) --- Days, in eternal life. (Worthington) --- David always desired to be near the ark, (Psalm xxvi., and lxxxiii.; Menochius) as the figure of heaven. (Haydock)

1 The Lord is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation.

I. From God's being his shepherd he infers that he shall not want anything that is good for him, v. 1 . See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young ( Ps. lxxviii. 70, 71 ), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd, John x. 11 . He that is the shepherd of Israel, of the whole church in general ( Ps. lxxx. 1 ), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa. xl. 11 . He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know the shepherd's voice, and follow him. 2. The great confidence which believers have in God: "If the Lord is my shepherd, my feeder, I may conclude I shall not want any thing that is really necessary and good for me." If David penned this psalm before his coming to the crown, though destined to it, he had as much reason to fear wanting as any man. Once he sent his men a begging for him to Nabal, and another time went himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he can boldly say, I shall not want. Let not those fear starving that are at God's finding and have him for their feeder. More is implied than is expressed, not only, I shall not want, but, "I shall be supplied with whatever I need; and, if I have not every thing I desire, I may conclude it is either not fit for me or not good for me or I shall have it in due time."

II. From his performing the office of a good shepherd to him he infers that he needs not fear any evil in the greatest dangers and difficulties he could be in, v. 2-4 . He experiences the benefit of God's presence with him and care of him now, and therefore expects the benefit of them when he most needs it. See here,

1. The comforts of a living saint. God is his shepherd and his God—a God all-sufficient to all intents and purposes. David found him so, and so have we. See the happiness of the saints as the sheep of God's pasture. (1.) They are well placed, well laid: He maketh me to lie down in green pastures. We have the supports and comforts of this life from God's good hand, our daily bread from him as our Father. The greatest abundance is but a dry pasture to a wicked man, who relishes that only in it which pleases the senses; but to a godly man, who tastes the goodness of God in all his enjoyments, and by faith relishes that, though he has but little of the world, it is a green pasture, Ps. xxxvii. 16 ; Prov. xv. 16, 17 . God's ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green. Are we blessed with the green pastures of the ordinances? Let us not think it enough to pass through them, but let us lie down in them, abide in them; this is my rest for ever. It is by a constancy of the means of grace that the soul is fed. (2.) They are well guided, well led. The shepherd of Israel guides Joseph like a flock; and every believer is under the same guidance: He leadeth me beside the still waters. Those that feed on God's goodness must follow his direction; he leads them by his providence, by his word, by his Spirit, disposes of their affairs for the best, according to his counsel, disposes their affections and actions according to his command, directs their eye, their way, and their heart, into his love. The still waters by which he leads them yield them, not only a pleasant prospect, but many a cooling draught, many a reviving cordial, when they are thirsty and weary. God provides for his people not only food and rest, but refreshment also and pleasure. The consolations of God, the joys of the Holy Ghost, are these still waters, by which the saints are led, streams which flow from the fountain of living waters and make glad the city of our God. God leads his people, not to the standing waters which corrupt and gather filth, not to the troubled sea, nor to the rapid rolling floods, but to the silent purling waters; for the still but running waters agree best with those spirits that flow out towards God and yet do it silently. The divine guidance they are under is stripped of its metaphor ( v. 3 ): He leadeth me in the paths of righteousness, in the way of my duty; in that he instructs me by his word and directs me by conscience and providence. Theses are the paths in which all the saints desire to be led and kept, and never to turn aside out of them. And those only are led by the still waters of comfort that walk in the paths of righteousness. The way of duty is the truly pleasant way. It is the work of righteousness that is peace. In these paths we cannot walk unless God both lead us into them and lead us in them. (3.) They are well helped when any thing ails them: He restoreth my soul. [1.] "He restores me when I wander." No creature will lose itself sooner than a sheep, so apt is it to go astray, and then so unapt to find the way back. The best saints are sensible of their proneness to go astray like lost sheep ( Ps. cxix. 176 ); they miss their way, and turn aside into by-paths; but when God shows them their error, gives them repentance, and brings them back to their duty again, he restores the soul; and, if he did not do so, they would wander endlessly and be undone. When, after one sin, David's heart smote him, and, after another, Nathan was sent to tell him, Thou art the man, God restored his soul. Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. [2.] "He recovers me when I am sick, and revives me when I am faint, and so restores the soul which was ready to depart." He is the Lord our God that heals us, Exod. xv. 26 . Many a time we should have fainted unless we had believed; and it was the good shepherd that kept us from fainting.

2. See here the courage of a dying saint ( v. 4 ): "Having had such experience of God's goodness to me all my days, in six troubles and in seven, I will never distrust him, no, not in the last extremity; the rather because all he has done for me hitherto was not for any merit or desert of mine, but purely for his name's sake, in pursuance of his word, in performance of his promise, and for the glory of his own attributes and relations to his people. That name therefore shall still be my strong tower, and shall assure me that he who has led me, and fed me, all my life long, will not leave me at last." Here is,

(1.) Imminent danger supposed: " Though I walk through the valley of the shadow of death, that is, though I am in peril of death, though in the midst of dangers, deep as a valley, dark as a shadow, and dreadful as death itself," or rather, "though I am under the arrests of death, have received the sentence of death within myself, and have all the reason in the world to look upon myself as a dying man, yet I am easy." Those that are sick, those that are old, have reason to look upon themselves as in the valley of the shadow of death. Here is one word indeed which sounds terrible; it is death, which we must all count upon; there is no discharge in that war. But, even in the supposition of the distress, there are four words which lessen the terror:—It is death indeed that is before us; but, [1.] It is but the shadow of death; there is no substantial evil in it; the shadow of a serpent will not sting nor the shadow of a sword kill. [2.] It is the valley of the shadow, deep indeed, and dark, and dirty; but the valleys are fruitful, and so is death itself fruitful of comforts to God's people. [3.] It is but a walk in this valley, a gentle pleasant walk. The wicked are chased out of the world, and their souls are required; but the saints take a walk to another world as cheerfully as they take their leave of this. [4.] It is a walk through it; they shall not be lost in this valley, but get safely to the mountain of spices on the other side of it.

(2.) This danger made light of, and triumphed over, upon good grounds. Death is a king of terrors, but not to the sheep of Christ; they tremble at it no more than sheep do that are appointed for the slaughter. "Even in the valley of the shadow of death I will fear no evil. None of these things move me. " Note, A child of God may meet the messengers of death, and receive its summons with a holy security and serenity of mind. The sucking child may play upon the hole of this asp; and the weaned child, that, through grace, is weaned from this world, may put his hand upon this cockatrice's den, bidding a holy defiance to death, as Paul, O death! where is thy sting? And there is ground enough for this confidence, [1.] Because there is no evil in it to a child of God; death cannot separate us from the love of God, and therefore it can do us no real harm; it kills the body, but cannot touch the soul. Why should it be dreadful when there is nothing in it hurtful? [2.] Because the saints have God's gracious presence with them in their dying moments; he is then at their right hand, and therefore why should they be moved? The good shepherd will not only conduct, but convoy, his sheep through the valley, where they are in danger of being set upon by the beasts of prey, the ravening wolves; he will not only convoy them, but comfort then when they most need comfort. His presence shall comfort them: Thou art with me. His word and Spirit shall comfort them— his rod and staff, alluding to the shepherd's crook, or the rod under which the sheep passed when they were counted ( Lev. xxvii. 32 ), or the staff with which the shepherds drove away the dogs that would scatter or worry the sheep. It is a comfort to the saints, when they come to die, that God takes cognizance of them ( he knows those that are his ), that he will rebuke the enemy, that he will guide them with his rod and sustain them with his staff. The gospel is called the rod of Christ's strength ( Ps. cx. 2 ), and there is enough in that to comfort the saints when they come to die, and underneath them are the everlasting arms.

III. From the good gifts of God's bounty to him now he infers the constancy and perpetuity of his mercy, v. 5, 6 . Here we may observe,

1. How highly he magnifies God's gracious vouchsafements to him ( v. 5 ): " Thou preparest a table before me; thou hast provided for me all things pertaining both to life and godliness, all things requisite both for body and soul, for time and eternity:" such a bountiful benefactor is God to all his people; and it becomes them abundantly to utter his great goodness, as David here, who acknowledges, (1.) That he had food convenient, a table spread, a cup filled, meat for his hunger, drink for his thirst. (2.) That he had it carefully and readily provided for him. His table was not spread with any thing that came next to hand, but prepared, and prepared before him. (3.) That he was not stinted, was not straitened, but had abundance: " My cup runs over, enough for myself and my friends too." (4.) That he had not only for necessity, but for ornament and delight: Thou anointest my head with oil. Samuel anointed him king, which was a certain pledge of further favor; but this is rather an instance of the plenty with which God had blessed him, or an allusion to the extraordinary entertainment of special friends, whose heads they anointed with oil, Luke vii. 46 . Nay, some think he still looks upon himself as a sheep, but such a one as the poor man's ewe-lamb ( 2 Sam. xii. 3 ), that did eat of his own meat, and drank of his own cup, and lay in his bosom; not only thus nobly, but thus tenderly, are the children of God looked after. Plentiful provision is made for their bodies, for their souls, for the life that now is and for that which is to come. If Providence do not bestow upon us thus plentifully for our natural life, it is our own fault if it be not made up to us in spiritual blessings.

2. How confidently he counts upon the continuance of God's favours, v. 6 . He had said ( v. 1 ), I shall not want; but now he speaks more positively, more comprehensively: Surely goodness and mercy shall follow me all the days of my life. His hope rises, and his faith is strengthened, by being exercised. Observe, (1.) What he promises himself—goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy. (2.) The manner of the conveyance of it: It shall follow me, as the water out of the rock followed the camp of Israel through the wilderness; it shall follow into all places and all conditions, shall be always ready. (3.) The continuance of it: It shall follow me all my life long, even to the last; for whom God loves he loves to the end. (4.) The constancy of it: All the days of my life, as duly as the day comes; it shall be new every morning ( Lam. iii. 22, 23 ) like the manna that was given to the Israelites daily. (5.) The certainty of it: Surely it shall. It is as sure as the promise of the God of truth can make it; and we know whom we have believed. (6.) Here is a prospect of the perfection of bliss in the future state. So some take the latter clause: "Goodness and mercy having followed me all the days of my life on this earth, when that is ended I shall remove to a better world, to dwell in the house of the Lord for ever, in our Father's house above, where there are many mansions. With what I have I am pleased much; with what I hope for I am pleased more. " All this, and heaven too! Then we serve a good Master.

3. How resolutely he determines to cleave to God and to his duty. We read the last clause as David's covenant with God: " I will dwell in the house of the Lord for ever (as long as I live), and I will praise him while I have any being." We must dwell in his house as servants, that desired to have their ears bored to the door-post, to serve him for ever. If God's goodness to us be like the morning light, which shines more and more to the perfect day, let not ours to him be like the morning cloud and the early dew that passeth away. Those that would be satisfied with the fatness of God's house must keep close to the duties of it.

1. Christ's relation to His people is often represented by the figure of a shepherd ( Joh 10:14 ; He 13:20 ; 1Pe 2:25 ; 5:4 ), and therefore the opinion that He is the Lord here so described, and in Ge 48:15 ; Psa 80:1 ; Is 40:11 , is not without some good reason.

2. green pastures-- or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest.

the still waters-- are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.

3. To restore the soul is to revive or quicken it ( Psa 19:7 ), or relieve it ( La 1:11 , 19 ).

paths of righteousness-- those of safety, as directed by God, and pleasing to Him.

for his name's sake-- or, regard for His perfections, pledged for His people's welfare.

4. In the darkest and most trying hour God is near.

the valley of the shadow of death-- is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest.

thy rod and thy staff-- are symbols of a shepherd's office. By them he guides his sheep.

5-6. Another figure expresses God's provided care.

a table-- or, "food," anointing

oil-- the symbol of gladness, and the overflowing

By darkness is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)

For the fruit of the light. So the Latin and divers Greek copies; not the fruit of the spirit, as we read in many Greek manuscripts; and in this Dr. Wells thought fit to change the Protestant translation. (Witham)

With solicitude seek out what things are pleasing to God, and carefully perform them. (Estius)

You are light, they are darkness; do you, therefore, shew by the light of your good works how base and detestable their works of darkness are. (Estius)

Rise, thou that sleepest. The sense may be taken from Isaias lx. 1. St. Jerome thinks they may be cited from work not canonical. (Witham)

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness ( v. 4 ), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, ch. iv. 29 . Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?

I. To fortify us against the sins of uncleanness, &c., the apostle urges several arguments, and prescribes several remedies, in what follows,

1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, &c., v. 5 . They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, &c. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: " Let no man deceive you with vain words, &c., v. 6 . Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words. " Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, v. 7 . "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, &c., v. 8 . The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy— Proving what is acceptable unto the Lord ( v. 10 ), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.

2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, v. 9 . This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, v. 11 . Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessary to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, &c., v. 12 . They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, v. 13 . The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, &c. ( v. 14 ); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa. lx. 1 . Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution ( v. 15 ): See then, &c. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time ( v. 16 ), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment—one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. " Wherefore, " says the apostle ( v. 17 ), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.

8. sometimes-- "once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" ( Ro 2:19 ).

light-- not merely "enlightened"; but light enlightening others ( Ep 5:13 ).

in-- in union with the Lord, who is THE LIGHT.

children of light-- not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.

9. fruit of the Spirit-- taken by transcribers from Ga 5:22 . The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" ( Ep 5:11 ). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [Alford; but Bengel, 'consists in'] all goodness [opposed to 'malice,' Ep 4:31], righteousness [opposed to 'covetousness,' Ep 5:3] and truth [opposed to 'lying,' Ep 4:25]."

10. Proving-- construed with "walk" ( Ep 5:8 ; Ro 12:1 , 2 ). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.

11. unfruitful works of darkness-- Sins are terminated in themselves, and therefore are called "works," not "fruits" ( Ga 5:19 , 22 ). Their only fruit is that which is not in a true sense fruit ( De 32:32 ), namely, "death" ( Ro 6:21 ; Ga 6:8 ). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness ( Ep 6:12 ). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" ( Ep 5:9 ).

rather, &c.-- Translate as Greek, "rather even reprove them" (compare Mt 5:14-16 ). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light ( Ep 5:13 ; Joh 3:19-21 ). "Have no fellowship," does not imply that we can avoid all intercourse ( 1Co 5:10 ), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."

12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Ep 5:3 ) in detail the works of darkness, whereas he describes definitely ( Ep 5:9 ) "the fruit of the light" [Bengel]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame ( Ep 5:3 ). Thus "works of darkness" answers to "things done in secret."

13. that are reproved-- rather, "when they are reproved," namely, by you ( Ep 5:11 ).

whatsoever doth make manifest-- rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Ep 5:11 ) is (thenceforth no longer 'darkness,' Ep 5:8 , but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light ( Joh 3:19 , 20 ). But, says the apostle, you being now light yourselves ( Ep 5:8 ), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" ( Ro 13:12 ) in making an inroad on the kingdom of darkness.

14. Wherefore-- referring to the whole foregoing argument ( Ep 5:8 , 11, 13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith ... (compare the same phrase, Ep 4:8 ).

Awake-- The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Is 60:1 , 2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" ( Is 59:10 ; 60:2 ), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mt 25:5 ; Ro 13:11 ; 1Th 5:6 , with Ep 2:1 ).

Christ-- "the true light," "the Sun of righteousness."

give thee light-- rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Ep 5:13 ; then being so "enlightened," Ep 1:18 , thou shalt be able, by "reproving," to enlighten others).

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 has 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 comes, 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 to him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

The Jews having rejected Christ’s words, because of their depth, He went out of the temple, and healed the blind man; that His absence might appease their fury, and the miracle soften their hard hearts, and convince their unbelief. And as Jesus passed by, He saw a man which was blind from his birth. It is to be remarked here that, on going out of the temple, He betook Himself intently to this manifestation of His power.

and so intently did He fix His eye upon him, that His disciples were struck, and asked, Rabbi, who did sin, this man or his parents, that he was born blind?

Mystically, our Lord, after being banished from the minds of the Jews, passed over to the Gentiles. The passage or journey here is His descent from heaven to earth, where He saw the blind man, i.e. looked with compassion on the human race.

For the blind man here is the human race. Blindness came upon the first man by reason of sin: and from him we all derive it: i.e. man is blind from his birth.

Rabbi is Master. They call Him Master, because they wished to learn: they put their question to our Lord, as to a Master.

This question does not seem a proper one. For the Apostles had not been taught the fond notion of the Gentiles, that the soul has sinned in a previous state of existence. It is difficult to account for their putting it.

They were led to ask this question, by our Lord having said above, on healing the man sick of the palsy, Lo, you are made whole; sin no more. Thinking from this that the man had been struck with the palsy for his sins, they ask our Lord of the blind man here, whether he did sin, or his parents; neither of which could have been the reason of his blindness; the former, because he had been blind from his birth; the latter, because the son does not suffer for the father. Jesus answered, Neither has this man sinned, nor his parents.

Was he then born without original sin, or had he never added to it by actual sin? Both this man and his parents had sinned, but that sin was not the reason why he was born blind. Our Lord gives the reason; viz. That the works of God should be made manifest in him.

He is not to be understood as meaning that others had become blind, in consequence of their parents’ sins: for one man cannot be punished for the sin of another. But had the man therefore suffered unjustly? Rather I should say that that blindness was a benefit to him: for by it he was brought to see with the inward eye. At any rate He who brought him into being out of nothing, had the power to make him in the event no loser by it. Some too say, that the that here, is expressive not of the cause, but of the event, as in the passage in Romans, The law entered that sin might abound, the effect in this case being, you our Lord by opening the closed eye, and healing other natural infirmities, demonstrated His own power.

One stroke falls on the sinner, for punishment only, not conversion; another for correction; another not for correction of past sins, but prevention of future; another neither for correcting past, nor preventing future sins, but by the unexpected deliverance following the blow, to excite more ardent love of the Savior’s goodness.

That the glory of God should be made manifest, He said of Himself, not of the Father; the Father’s glory was manifest already.I must work the works of Him that sent Me; i.e. I must manifest Myself, and show that I do the same that My Father does.

For when the Son declared that He worked the works of the Father, He proved that His and His Father’s works were the same: which are to heal the sick, to strengthen the weak, and enlighten man.

By His saying, Who sent Me, He gives all the glory to Him from Whom He is. The Father has a Son Who is from Him, but has none from whom He Himself is.

While it is day, He adds; i.e. while men have the opportunity of believing in Me; while this life lasts; The night comes, when none can work. Night here means that spoken of in Matthew, Cast him into outer darkness. Then will there be night, wherein none can work, but only receive for that which he has worked. While you live, do that which you will do: for beyond it is neither faith, nor labor, nor repentance.

But if we work now, now is the day time, now is Christ present; as He says, As long as I am in the world, I am the light of the world. This then is the day. The natural day is completed by the circuit of the sun, and contains only a few hours: the day of Christ’s presence will last to the end of the world: for He Himself has said, Lo, I am with you always, even to the end of the world.

He then confirms His words by deeds: When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay. He who had brought greater substances into being out of nothing, could much more have given sight without the use of any material: but He wished to show that He was the Creator, Who in the beginning used clay for the formation of man. He makes the clay with spittle, and not with water, to make it evident that it was not the pool of Siloam, whither He was about to send him, but the virtue proceeding from His mouth, which restored the man’s sight.

And then, that the cure might not seem to be the effect of the clay, He ordered the man to wash: And He said to him, Go, wash in the pool of Siloam. The Evangelist gives the meaning of Siloam, which is by interpretation, Sent, to intimate that it was Christ’s power that cured him even there. As the Apostle says of the rock in the wilderness, that that Rock was Christ, so Siloam had a spiritual character: the sudden rise of its water being a silent figure of Christ’s unexpected manifestation in the flesh.

But why did He not tell him to wash immediately, instead of sending him to Siloam? That the obstinacy of the Jews might be overcome, when they saw him going there with the clay on his eyes. Besides which, it proved that He was not averse to the Law, and the Old Testament. And there was no fear of the glory of the case being given to Siloam: as many had washed their eyes there, and received no such benefit.

And to show the faith of the blind man, who made no opposition, never argued with himself, that it was the quality of clay rather to darken, than give light, that He had often washed in Siloam, and had never been benefited; that if our Lord had the power, He might have cured him by His word; but simply obeyed: he went his way therefore, and washed and came seeing. Thus our Lord manifested His glory: and no small glory it was, to be proved the Creator of the world, as He was proved to be by this miracle.

For on the principle that the greater contains the less, this act of creation included in it every other. Man is the most honorable of an creatures; the eye the most honorable member of man, directing the movements, and giving him sight. The eye is to the body, what the sun is to the universe; and therefore it is placed aloft, as it were, upon a royal eminence.

Some think that the clay was not laid upon the eyes, but made into eyes.

Our Lord spat upon the ground, and made clay of the spittle, because He was the Word made flesh. The man did not see immediately as he was anointed; i.e. was, as it were, only made a catechumen. But he was sent to the pool which is called Siloam, i.e. he was baptized in Christ; and then he was enlightened. The Evangelist then explains to us the name of this pool: which is by interpretation, Sent: for, if He had not been sent, none of us would have been delivered from our sins.

Or thus: By His spittle understand the savor of inward contemplation. It runs down from the head into the mouth, and gives us the taste of revelation from the Divine splendor even in this life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Himself with our carnal knowledge, to the soul’s enlightenment, and restoration of the human understanding from its original blindness.

8. The neighbors therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?9. Some said, This is he: others said, He is like him: but he said, I am he.10. Therefore said they to him, How were your eyes opened?11. He answered and said, A man that is called Jesus made clay, and anointed my eyes, and said to me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.12. Then said they to him, Where is he? He said, I know not.13. They brought to the Pharisees him that aforetime was blind.14. And it was the sabbath day when Jesus made the clay, and opened his eyes.15. Then again the Pharisees also asked him how he had received his sight. He said to them, He put clay upon mine eyes, and I washed, and do see.16. Therefore said some of the Pharisees, This man is not of God, because he keeps not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.17. They say to the blind man again, What say you of him, that he has opened your eyes? He said, He is a prophet.

The suddenness of the miracle made men incredulous: The neighbors therefore, and they which had seen him that he was blind, said, Is not this he that sat and begged? Wonderful clemency and condescension of God! Even the beggars He heals with so great considerateness: thus stopping the mouths of the Jews; in that He made not the great, illustrious, and noble, but the poorest and meanest, the objects of His providence. Indeed He had come for the salvation of all.

Some said, This is he. The blind man having been clearly recognized in the course of his long walk to the pool; the more so, as people’s attention was drawn by the strangeness of the event; men could no longer say, This is not he; Others said, Nay, but he is like him.

His eyes being opened had altered his look. But he said, I am he. He spoke gratefully; a denial would have convicted Him of ingratitude.

He was not ashamed of his former blindness, nor afraid of the fury of the people, nor averse to show himself, and proclaim his Benefactor. Therefore said they to him, How were your eyes opened? How they were, neither he nor any one knew: he only knew the fact; he could not explain it.

He answered and said, A man that is called Jesus made clay, and anointed mine eyes. Mark his exactness. He does not say how the clay was made; for he could not see that our Lord spat on the ground; he does not say what he does not know; but that He anointed him he could feel. And said to me, Go to the pool of Siloam, and wash. This too he could declare from his own hearing; for he had heard our Lord converse with His disciples, and so knew His voice. Lastly, he shows how strictly he had obeyed our Lord. He adds, And I went, and washed, and received sight.

Lo, he is become a proclaimer of grace, an evangelist, and testifies to the Jews. That blind man testified, and the ungodly were vexed at the heart, because they had not in their heart what appeared upon his countenance. Then said they to him, Where is He?

This they said, because they were meditating His death, having already begun to conspire against Him. Christ did not appear in company with those whom He cured; having no desire for glory, or display. He always withdrew, after healing any one; in order that no suspicion might attach to the miracle. His withdrawal proved the absence of all connection between Him and the healed; and therefore that the latter did not publish a false cure out of favor to Him. He said, I know not.

Here he is like one anointed, but unable yet to see: he preaches, and knows not what he preaches.

Thus he represents the state of the catechumen, who believes in Jesus, but does not, strictly speaking, know Him, not being yet washed. It fell to the Pharisees to confirm or deny the miracle.

The Jews, whom they asked, Where is He? were desirous of finding Him, in order to bring Him to the Pharisees; but, as they could not find Him, they bring the blind man. They brought to the Pharisees him that aforetime was blind; i.e. that they might examine him still more closely.

The Evangelist adds, And it was the sabbath day when Jesus made the clay, and opened his eyes; in order to expose their real design, which was to accuse Him of a departure from the law, and thus detract from the miracle: as appears from what follows,

Then again the Pharisees also asked him how he had received his sight. But mark the firmness of the blind man. To tell the truth to the multitude before, from whom he was in no danger, was not so great a matter: but it is remarkable, now that the danger is so much greater, to find him disavowing nothing, and not contradicting any thing that he said before: He said to them, He put clay upon mine eyes, and I washed, and do see. He is more brief this time, as his interrogators were already informed of the matter: not mentioning the name of Jesus, nor His saying, Go, and wash; but simply, He put clay upon mine eyes, and I washed, and do see; the very contrary answer to what they wanted. They wanted a disavowal, and they receive a confirmation of the story. Therefore said some of the Pharisees.

Some, not all: for some were already anointed. But they, who neither saw, nor were anointed, said, This man is not of God, because he keeps not the sabbath day. Rather He kept it, in that He was without sin; for to observe the sabbath spiritually, is to have no sin. And this God admonishes us of, when He enjoins the sabbath, saying, In it you shall do no servile work. What servile work is, our Lord tells us above, Whosoever commits sin, is the servant of sin. They observed the sabbath carnally, transgressed it spiritually.

Passing over the miracle in silence, they give all the prominence they can to the supposed transgression; not charging Him with healing on the sabbath, but with not keeping the sabbath. Others said, How can a man that is a sinner do such miracles? They were impressed by His miracles, but only in a weak and unsettled way. For whereas such might have strewn them, that the sabbath was not broken; they had not yet any idea that He v as God, and therefore did not know that it was the Lord of the sabbath who had worked the miracle. Nor did any of them dare to say openly what his sentiments were, but spoke ambiguously; one, because he thought the fact itself improbable; another, from his love of station. It follows, And there was a division among them. That is, the people were divided first, and then the rulers.

It was Christ, who divided the day into light Au and darkness.

Those who said, Can a man that is a sinner do such miracles? wishing to stop the others’ mouths, make the object of our Lord’s goodness again come forward; but without appearing to take part with Him themselves: They say to the blind man again, What say you of Him, that He has opened your eyes?

See with what good intent they put the question. They do not say, What say you of Him that keeps not the sabbath, but mention the miracle, that He has opened your eyes; meaning, it would seem, to draw out the healed man himself; He has benefited them, they seem to say, and you ought to preach Him.

Or they sought how they could throw reproach upon the man, and cast him out of their synagogue. he declares however openly what he thinks: He said, He is a Prophet. Not being anointed yet in heart, he could not confess the Son of God; nevertheless, he is not wrong in what he says: for our Lord Himself says of Himself, A prophet is not without honor, save in his own country.

18. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.19. And they asked them, saying, Is this your son, who you say was born blind? How then does he now see?20. His parents answered them and said, We know that this is our son, and that he was born blind:21. But by what means he now sees, we know not or who has opened his eyes, we know not: he is of age; ask him: he shall speak for himself.22. These words spoke his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.23. Therefore said his parents, He is of age; ask him.

The Pharisees being unable, by intimidation, to deter the blind man from publicly proclaiming his Benefactor, try to nullify the miracle through the parents. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they had called the parents of him that had received his sight.

i.e. had been blind, and now saw.

But it is the nature of truth, to be strengthened by the very snares that are laid against it. A lie is its own antagonist, and by its attempts to injure the truth, sets it off to greater advantage: as is the case now. For the argument which might otherwise have been urged, that the neighbors knew nothing for certain, but spoke from a mere resemblance, is cut off by introduction of the parents, who could of course testify to their own son.

Either, say they, it is not true that he now sees, or it is untrue that he was blind before: but it is evident that he now sees; therefore it is not true that he was born blind.

Three things then being asked, - if he were their son, if he had been blind, and how he saw, - they acknowledge two of them: his parents answered them and said, We know that this is our son, and that he was born blind.

But by what means he now sees, we know not. The inquiry in this way ends in confirming the truth of the miracle, by making it rest upon the incontrovertible evidence of the confession of the healed person himself; He is of age, they say, ask him; he can speak for himself.

As if to say, We might justly be compelled to speak for an infant, that could not speak for itself: but he, though blind from his birth, has been always able to speak.

What sort of gratitude is this in the parents; concealing what they knew, from fear of the Jews? as we are next told; These words spoke his parents, because they feared the Jews. And then the Evangelist mentions again what the intentions and dispositions of the Jews were: For the Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue.

It was no disadvantage to be put out of the synagogue: whom they cast out, Christ took in. Therefore said, his parents, He is of age, ask him.

The Evangelist shows that it was not from ignorance, but fear, that they gave this answer.

For they were fainthearted; not like their son, that intrepid witness to the truth, the eyes of whose understanding had been enlightened by God.

Then again called they the man that was blind, and said to him, Give God the praise: we know that this man is a sinner.25. He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.26. Then said they to him again, What did he to thee? how opened he your eyes?27. He answered them, I have told you already, and you did not hear: wherefore would you hear it again? will you also be his disciples?28. Then they reviled him, and said, You are his disciple; but we are Moses’ disciples.29. We know that God spoke to Moses: as for this fellow, we know not from whence he is.30. The man answered and said to them, Why herein is a marvelous thing, that you know not from whence he is, and yet he has opened mine eyes.31. Now we know that God hears not sinners: but if any man be a worshiper of God, and does his will, him he hears.32. Since the world began was it not heard that any man opened the eyes of one that was born blind.33. If this man were not of God, he could do nothing.34. They answered and said to him, You were altogether born in sins, and do you teach us? And they cast him out.

The parents having referred the Pharisees to the healed man himself, they summon him a second time: Then again called they the man that was blind. They do not openly say now, Deny that Christ has healed you, but conceal their object under the presence of religion: Give God the praise, i.e. confess that this man has had nothing to do with the work.

Deny that you have received the benefit. This is not to give God the glory, but rather to blaspheme Him.

They wished him to give glory to God, by calling Christ a sinner, as they did: We know that this man is a sinner.

Why then did you not convict Him, when He said above, Which of you convinces Me of sin?

The man, that he might neither expose himself to calumny, nor at the same time conceal the truth, answers not that he knew Him to be righteous, but, Whether He is a sinner or no, I know not.

But how comes this, whether He be a sinner, I know not, from one who had said, He is a Prophet? Did the blind fear? far from it: he only thought that our Lord’s defense lay in the witness of the fact, more than in another’s pleading. And he gives weight to his reply by the mention of the benefit he had received: One thing I know, that, whereas I was blind, now I see: as if to say, I say nothing as to whether He is a sinner; but only repeat what I know for certain.

So being unable to overturn the fact itself of the miracle, they fall back upon former arguments, and inquire the manner of the cure: just as dogs in hunting pursue wherever the scent takes them: Then said they to him again, What did He do to you? How opened He your eyes? i.e. was it by any charm. For they do not say, How did you see? but, How opened He your eyes? to give the man an opportunity of detracting from the operation.

So long now as the matter wanted examining, the blind man answers gently and quietly; but, the victory being gained, he grows bolder: He answered them, I have told you already, and you did not hear: wherefore would you hear it again? i.e. you do not attend to what is said, and therefore I will no longer answer you vain questions, put for the sake of cavil, not to gain knowledge: Will you also be His disciples?

Will you also? i.e. I am already, do you wish to be? I see now, but do not envy. He says this in indignation at the obstinacy of the Jews; not tolerating blindness, now that he is no longer blind himself.

As then truth is strength, so falsehood is weakness: truth elevates and ennobles whomever it takes up, however mean before: falsehood brings even the strong to weakness and contempt. Then they reviled him, and said, You are His disciple.

A malediction only in the intention of the speakers, not in the words themselves. May such a malediction be upon us, and upon our children! It follows: But we are Moses’ disciples. We know that God spoke to Moses. But you should have known, that our Lord was prophesied of by Moses, after hearing what He said, Had you believed Moses, you would have believed Me, for he wrote of Me. Do you follow then a servant, and turn your back on the Lord? Even so, for it follows: As for this fellow, we know not whence He is.

You think sight is less evidence than hearing; for what you say, you know, is what you have heard from your fathers. But is not He more worthy of belief, who has certified that He comes from God, by miracles which you have not heard only, but seen? So argues the blind man: The man answered and said, Why herein is a marvelous thing, that you know not whence He is, and yet He has opened mine eyes.

He brings in the miracle every where, as evidence which they could not invalidate: and, inasmuch as they had said that a man that was a sinner could not do such miracles, he turns their own words against them; Now we know that God hears not sinners; as if to say, I quite agree with you in this opinion.

As yet however He speaks as one but just anointed, or God hears sinners too. Else in vain would the publican cry, God be merciful to me a sinner. By that confession he obtained justification, as the blind man had his sight.

Or, that God hears not sinners, means, that God does not enable sinners to work miracles. When sinners however implore pardon for their offenses, they are translated from the rank of sinners to that of penitents.

Observe then, when he said above, Whether He be a sinner, I know not, it was not that he spoke in doubt; for here he not only acquits him of all sin, but holds him up as one well pleasing to God: But if any man be a worshiper of God, and does His will, him He hears. It is not enough to know God, we must do His will.

Since the world began, was it not heard that any man opened the eyes of one that was born blind: as if to say, If you confess that God hears not sinners; and this Man has worked a miracle; such an one, as no other man has; it is manifest that the virtue whereby He has wrought it, is more than human: If this Man were not of God, He could do nothing.

Freely, steadfastly, truly. For how could what our Lord did, be done by any other than God, or by disciples even, except when their Lord dwelt in them?

So then because speaking the truth he was in nothing confounded, when they should most have admired, they condemned him: You were altogether born in sins, and do you teach us?

What means altogether? That he was quite blind. Yet He who opened his eyes, also saves him altogether.

Or, altogether, that is to say, from your birth you are in sins. They reproach his blindness, and pronounce his sins to be the cause of it; most unreasonably. So long as they expected him to deny the miracle, they were willing to believe him, but now they cast him out.

It was they themselves who had made him teacher; themselves, who had asked him so many questions; and now they ungratefully cast him out for teaching.

It is commonly the way with great persons to disdain learning anything from their inferiors.

CHAPTER 9

Ver. 1.And as Jesus passed by, &c. Passing through the midst of His enemies and the crowd of the people. This signifies (though some deny it) that this cure took place immediately after Christ had withdrawn from the temple. As soon as He had escaped His enemies, He became visible again, and His disciples followed Him. "He mitigated their anger by His withdrawal, and softened their hardness by working a miracle" says S. Chrysostom.

He looked upon him tenderly and fixedly, as pitying him, and intending to restore his sight. And this intent look caused the disciples to inquire the cause of his blindness. "He Himself" (says S. Chrysostom) "saw that he was blind. The blind man did not come to Him, but He looked on him so stedfastly, that the disciples asked the question which follows." Mystically, sinners and unbelievers are blind, and are thus unable to see and seek for Christ. So that Christ must needs look on them first and enlighten them with the eyes of His grace.

His blindness was congenital and incurable. If it had been accidental, surgeons could have cured it. But when a man is cured who is blind from his birth, "it is not a matter of skill," says S. Ambrose, "but of power. The Lord gave him soundness, but not by the exercise of the medicinal art. The Lord healed those whom none could cure." His name is said to have been Cedonius or Celedonius (see

ver. 38).

Mystically, this man is a type of mankind, blinded by original sin, which Jesus, "passing along the road of our mortality" (says the Gloss), "looked upon, pitied and enlightened." "For blindness befell the first man through sin, and as we spring from him, the human race is blind from its birth." And Bede, "The way of Christ is His descent from heaven to earth. But He beheld the blind man, when He beheld mankind with pity." Again: "This blind man denotes the Gentiles born and brought up in the darkness of unbelief and idolatry, to whom Christ passed over, when expelled from the hearts of the Jews, and enlightened them with the light of faith and His Gospel," says Bede. And Christ wished to designate this in type by the enlightenment of this blind man. So S. Cyril, Rupert, and Bede.

Ver. 2.And His disciples, &c. This question sprang out of the opinion of the ignorant multitude, who think that diseases are the punishments of sin, and, as S. Ambrose says, "They ascribe weaknesses of body to the deserts of their sins." But they are wrong in this; for though it is often the case, yet not always. For Job, though innocent, was afflicted in order to try his patience, as Tobias also, and many others.  S. Chrysostom and Theophylact say that this question was out of place and absurd.

Others think that the disciples were led to ask this question by what Christ said (v. 14), "Sin no more, lest a worse thing happen unto thee."

A man's own fault, and not that of another, seems to be the cause of his own blindness, by way of punishment. Original sin is in truth the cause of all the evils and punishments which befall us in this life, and of the diseases of infants especially as S. Augustine teaches us (Contr. Julian iii. 4). But this was not the special reason why this man, above all other infants, was born blind. Whence S. Augustine says, "This man could not have been born without original sin; nor yet have added nothing to it by his life. He therefore and his parents had sin, but the sin was not the cause of his being born blind."

S. Cyril supposes that the disciples were imbued with the error of Pythagoras and Plato, who thought that souls existed before their bodies, and that for their sins they were thrust down into bodies, as Origen afterwards held. But Leontius considers that the disciples did not speak of the sin of the blind man which took place before his birth, but after it. As if God, foreseeing what would happen punished him beforehand with blindness. But whatever might be the opinion of the disciples (and it is hard to conjecture), it is certain they were wrong. For souls did not exist before their bodies, and God only punishes past and not future sins. God, it is true, punishes the sins of parents in the persons of their children. And children are frequently born weak, blind, and deformed, &c., or soon die, in consequence of the vices of their parent (see 2Sa_12:14, and Exo_20:5).

Ver. 3.Jesus answered, &c. Christ denies not that he and his parents had sinned both by original and actual sin. But He denies that he was condemned to blindness for these sins, beyond other people, who had committed the same and even greater sins. So S. Augustine. In vain therefore do the Pelagians misuse this passage to do away with original sin.

The reason why God inflicted blindness on this man was that the miraculous power of Christ should be made manifest in his case, and thus Christ be acknowledged as the true Messiah. So the Fathers quoted above. The Gloss gives the mystical meaning, that it was to signify what Christ would do in enlightening mankind in like manner by His grace, and the doctrine of the Gospel. And accordingly the man himself was enlightened not only in his body, but in his mind, as will be seen below. And therefore he suffered no wrong, but gained a benefit by his blindness (says S. Chrysostom), for in consequence of it he beheld with the eyes of his mind, Him who from nothing brought him into being, and received from Him enlightenment both in body and in mind.

Ver. 4.I must work, &c. S. Chrysostom, Theophylact, and others understand by the word "day" the present life, and by "night" the future life. But this is what is common to all men. But Christ speaks of this day as specially relating to Himself and His own work. And therefore S. Augustine, Cyril, and Bede put a better and closer meaning on the word day, as speaking of the life of Christ on earth, and night as referring to His absence, meaning by this, that just as men cannot work at night on account of the darkness, so after death shall I no longer work as I do now for the salvation and redemption of men. "My day" (Joh_8:56) means in like manner My birth and My life amongst men. He says this, as preparing the way for the healing of the blind man. "I am sent into the world to do good to men: this blind man presents himself and I will restore his sight." Symbolically: Night, says the Interlinear Gloss, is the persecution of the Apostles, especially by antichrist. Tropologically. The time of life given to every one to gain eternal glory is his "day." Night is his death (see Eccles. ix 10). And S. Augustine (in loc.) says, "Night is that of which it is said, 'Cast him into outer darkness.' Then will be the night, when no man can work, but only receive for what he hath wrought. Work while thou art alive, lest thou be prevented by that night." It was common among poets and philosophers to call life day, and death night, and many instances and authorities are given from Pagan writers to this purpose. But to take some Christian ones, Messodamus, a very holy man, was once asked by a friend to dine with him on the morrow. "I have had no morrow," he replied, "for many years: every day have I looked for the coming of death." And this is what S. Anthony (apud S. Athanasius) and Barlaam advised every devout and "religious" man to do. S. Jerome wisely says, "One who is ever thinking that he will die, easily makes light of everything," for he regards each day as his last.

"Fixed is the day of death alike to all,

Brief life's short hours soon pass beyond recal."

Virg. Æn. x.

Ver. 5.As long as I am in the world, &c. And therefore I will give light to this blind man, to show that I am the Light of this world.

Ver. 6.And when He had thus said, &c. He used clay, which naturally closes up the eyes, to show that He healed the man supernaturally. The symbolical reason was (S. Chrysostom says) to signify that He was the self-same (God) who formed man out of clay, and that it was His work to form and fashion again (by restoring his sight) a man who was formed by Him, but deformed by blindness. He showed thus that He was the Lord of all things, and of the Sabbath also, so as to work His cure on that day whatever outcry the Pharisees might make. So Cyril, Leontius, Theophylact. Accordingly the Interlinear Gloss says, "See, here is the eye-salve with which mankind is anointed, the thought, namely, of its own vileness, as being made of clay, so as to be cured of the pride which had blinded it. According to the saying, 'Remember, 0 man, that thou art dust, and into dust thou wilt return.'" Christ used His spittle, says Cyril, to show that even His Flesh had a supernatural power of healing. (2.) Because spittle is a symbol of recuperative power (several derivations of "saliva" are here suggested which are of no value, and several instances of cures by its use). (3.) He used it that no virtue should be ascribed to the pool of Siloam, but to the power of His own mouth from whence it came; for by the bidding of His own mouth He drove away the blindness. (4.) That thus this miracle might be the more fully attested. (5.) To test the faith and obedience of the blind man (see S. Chrysostom). Why did He send him to Siloam, that all men might see him going with the clay on his eyes? But there was no reason to fear that the cure would be attributed to Siloam, because many had washed there without being cured. But the faith of the blind man was shown by his not saying a word or having a thought against it, but he simply obeyed.

Allegorically. S. Augustine says, "Christ made clay of the spittle because the Word was made flesh." He anointed the eyes of the blind man, but yet he did not see, for when He anointed him He most likely made him a catechumen. He sends him to the pool of Siloam. For being baptized in Christ he is illuminated. The Gloss says, "The spittle is the wisdom which came forth from the mouth of the Most High; the earth is the flesh of Christ, to anoint the eyes is to make a catechumen. He that believeth in the Word made flesh is sent to wash, that is to be baptized in Siloam, that is in Him that was sent, i.e., in Christ. But he who is baptized receives the light of the mind through faith, hope, and charity, which are infused into him by God in baptism."

Ver. 7.And said unto Him, &c. Siloam is a stream at the foot of Mount Sion, which does not flow continuously, but at uncertain times of the day; it bursts forth (says S. Jerome) with a loud noise, and is then silent. It hides itself under the earth, and by channels runs into the pool of Siloam, and hence is conveyed silently and gently into the royal gardens, which it waters. (See S. Jerome on Isa 8) Epiphanius thus gives its history. "God made the fount of Siloam at the request of the Prophet (Isaiah), who shortly before his death prayed that He would grant the waters to flow from that place, and He immediately poured down from heaven living waters; whence the place obtained the name Siloam, which means sent down. And under king Hezekiah, before he built the pool, a small stream sprang up at the prayers of Isaiah (for they were hard pressed by the enemy), that the people might not perish for lack of water. The soldiers searched everywhere for water and could not tell where to find it. But when the poor Jews went to seek water it burst out for them in a stream. But strangers could not find it, for the water withdrew itself. And even up to the present time it bursts forth secretly, thus signifying a mystery." Epiphanius records this in his life of the Prophet. Baronius compares it to a stream in Palestine called Sabbaticus, because it flowed only on the Sabbath. (See Baronius A.D. 33, cap. xxvi., and Josephus, de Bello Jud. cap. xiv.) S. Irenæus (iv. 19) says that Siloam effected its cures very frequently on the Sabbath.

(2.) From Siloam, flowing as it did at intervals, and in a country where there was a want of water, the water was drawn gently and noiselessly into the pool, or bath, and thence passed into the gardens. From this letting in and letting out of the waters it was called Siloam from the root schalach.

But why did Christ send the blind man to this particular pool? (1.) Because it was a type of Himself, who was sent into the world, to enlighten it. (See S. Chrysostom and S. Irenæus, iv. 19.) (2.) Because Christ was meek and gentle like its waters, and because He was secretly and silently sent forth by the Father, as God in heaven, and on earth by His birth from the Virgin. He is also, like Siloam, a fountain of water, "springing up into eternal life." (3.) He is the Fount of graces, who distributes His gifts to the faithful by channels. (See Isa_12:3, and Zec_13:1, and notes thereon.) And Isaiah, who was an express type of Christ both in his life and martyrdom, caused this pool to be built. (4.) Solomon was anointed to be king near the spot. Hence the waters of Siloam signify the royal race of David. And Christ sent the blind man there to show that He was the Son of David. (5.) He sent the blind man to Siloam to recall the prophecy of Jacob (Gen_49:10), as indicating that he was the messenger and ambassador sent from the Father. (6.) Siloam was the type of Christian Baptism, whereby we are spiritually enlightened. Baptism is called in Greek φωτισμὸς (See S. Ambrose, Epist. lxxv., and S. Augustine in loc.) And hence S. Irenæus (v. 15) thinks that this man was enlightened both in body and mind by the waters of Siloam. (7.) There is great affinity between water and light, ablution and illumination. The Hebrew word ain signifies both a fountain and light. Cicero and Quinctilian, speak of the lights of wisdom, and floods of oratory, &c. And even the Psalmist uses both terms, "For with Thee is the well of life, and in Thy Light shall we see light." And here too Christ connects light with a fountain. For after having said, "I am the Light of the world," He sent the blind man to Siloam to recover his sight. Water washes away the noxious humours of the eyes, and thus gives them light.

Adrichomius describes Siloam and the virtue of its waters, speaking of the value Saracens and Turks put upon them, especially for restoring the sight. And no wonder. For as Christ, by being baptized in Jordan, sanctified the waters, and gave them the power of washing away sins in baptism; in like manner by giving sight to the blind man by the waters of Siloam, He seemed to have conferred on them a somewhat similar power of giving sight to others, and accordingly S. Helena (says Nicephorus, viii. 30) erected some magnificent works about the pool. S. Chrysostom (in loc.) says that in Siloam was the virtue of Christ which cured the blind man. For as the apostles called Christ "a spiritual door," so was He a spiritual Siloam. (So too S. Cyril, and & Basil on Isaiah viii. 6, and Eusebius, Demonst. Evang. vii. 2.)

Which is by interpretation. "Sent," because it was a type of the Messiah, whose name was Siloach (i.e., sent, or to be sent, by God). For unless He had been sent, none of us (says S. Augustine) would have been delivered from his guilt.

He went therefore, &c. Not by the virtue of the waters of Siloam, but by that of Christ, who used these waters for the enlightenment of the blind man, as He uses the waters of Baptism for the purification and enlightenment of the soul. "In Siloam," says S. Chrysostom, "was the virtue of Christ, which cured the blind man." But the faith and obedience of the blind man merited this, not of condignity, but of congruity. For he believed that he would recover his sight by washing away in the waters of Siloam the clay which Christ had put on his eyes. For had he not believed this, he would not have kept the clay on his eyes, to the ridicule of those who saw him; nor would he have gone to Siloam, nor have there washed away the clay from his eyes. The Gloss says with less truth, "How was this man healed without faith, when nobody is said to have been healed outwardly by Christ without being healed within?" This is said of those who were sick on account of their sins, but he was suffering for the glory of God; for as I have shown, his faith and obedience were great, and by them was he alike justified, as we shall hear at the end of the chapter. So Elisha cleansed from his leprosy Naaman the Syrian by means of the waters of Jordan. And he also made sweet the bitter waters by the salt which was thrown into them. S. Augustine remarks that Christ was "the day who divided the light from the darkness, when He took away his blindness and restored him his sight."

Ver. 8, 9.The neighbours therefore, &c., and they that saw him, that he was a beggar, &c. (Vulg.) "The greatness of the deed brought about incredulity," says S. Chrysostom. "And the opening of the eyes had changed the appearance of the blind man," says S. Augustine, "so that looking on him they doubted whether he who saw was the one who aforetime was blind; but carefully watching him as he walked along the long way, they acknowledged him to be the same, and that it could not be denied." So S. Chrysostom.

The wondrous mercy of God healed most carefully those who were beggars, counting those who were mean of birth to be worthy of His providential care; for He came for the healing of all. Thus many poor people and of slender means obtain of the Blessed Virgin miracles of healing, at her shrines at Loretto and Sichem, both because they are in greater need than the rich, and are more innocent in their lives, also exhibit greater faith and devotion, and because she specially cares for them, as being destitute; just as it is said, "The poor committeth himself to Thee [is left to Thy care]; Thou art the helper of the orphan" (Psa_10:14).

Ver. 10.Therefore said they unto him, &c. "The man," says Euthymius and Theophylact, "knew not as yet that Jesus was God." The blind man had learned the name of Jesus from common report, or from asking the bystanders. That he called Him not Rabbi, must be ascribed partly to his simplicity and candour, and partly to his truthfulness. For in order that he might not give any weight to his own opinion respecting Christ, he spake only the bare truth, and merely called Him Jesus. Perhaps he did it, likewise, in order not to excite the Jews, who were opposed to Christ, the more against Him.

Ver. 12.And they said to him, Where is He? He said, I know not. For Jesus had withdrawn Himself, as shrinking from praise; for He did not, says S. Chrysostom, "seek for glory, or self-display."

Ver. 13.They brought to the Pharisees, &c. They brought him to the Pharisees, that they might examine the matter. This was done by the purpose of God, that the miracle might be fully attested and made widely known, so that the Pharisees could not deny it. Whence S. Augustine says, "The blind man confessed, the heart of the wicked was broken." "They bring him to the Pharisees, as being judges, and therefore assembled in their house of judgment." This house seems to have been a synagogue, close to the temple; for a question of religion and belief was at stake, which the Pharisees had to decide by examining the miracle, and to judge accordingly whether He who wrought it was the Messiah or not.

It was the Sabbath day. This is added to show their evil disposition; for they sought occasion against Jesus, and wished to detract from the miracle in consequence of its seeming violation of the law. For in truth to make clay in order to give sight to the blind, is not a breaking but a sanctification of the Sabbath.

Ver. 17.They say unto the blind man again, What sayest thou of Him who hath opened thine eyes? He said, He is a Prophet. That is a specially holy man, a wonder-worker. So Abraham (Gen_20:7) is called a Prophet (see what is said on 1Cor 14 ad rem, and Ecclus. 48:12, on the various meanings of the word Prophet). "Being at present not anointed in heart, he did not confess Christ to be the Son of God. But yet he did not speak falsely of Him. For the Lord said of Himself, "A prophet is not without honour, save in His own country."

They asked the blind man the same question again and again, out of bitter hatred of Christ, and also to involve him in the same guilt with Christ. They wished also to elicit something out of his mouth to make him contradict himself, that so they might convict Him of a lie. But God caught them in their own craftiness. For by this frequent examination, the consistent confession of the blind man, and consequently the glory of Christ, shone forth. S. Chrysostom wisely says, "It is the nature of truth to become stronger by the snares laid against it." And that was now the case, for the parents are brought forward, who fully acknowledged their son, and confirmed his words.

Ver 18.But the Jews did not believe, &c. They hoped to elicit something from them to refute either the blind man or Christ, "by finding that he was not born blind," says S. Chrysostom, or was not quite blind but dim-sighed, or that he regained his sight by magic, and not by the miracle wrought by Christ. "They sought," says S. Augustine, "how they might accuse him, that they might cast him out of the synagogue," as they shortly afterwards did. Theophylact states that this was their dilemma. It is either false that your son now sees, or that he was blind at first. But it is admitted that he sees, it was therefore false that he was, as he says, previously blind. His parents reply cautiously. They knew him to be their son, and that he was born blind. But how he gained his sight they knew not. They speak with prudence so as not to deny the truth, nor yet incur the peril of excommunication. And hence they say, "He is of age," meaning, says S. Augustine, "we should justly be compelled to speak for an infant, for it could not speak for itself. But he is a man who can speak for himself, therefore (say they) ask him."

Ver. 22.For the Jews, &c "But it was no evil to be put out of the synagogue," says S. Augustine, "for they expelled, but Christ received him." "But the parents said this, because they were less firm than their son, who stood forth as an intrepid witness of the truth," says Theophylact.

Ver. 24.Then again called they the man, &c. To give God the glory, is a form of obtestation or oath among the Jews (see Jos_7:19). Confess that this man is a sinner, and so wilt thou by this confession of the truth give glory to God, who is the chief and eternal truth. "To give glory to God" (says the Gloss) "is to speak the truth as in the presence of God." They wished to persuade him under the pretext of religion (says S. Chrysostom), to deny that he was cured by Christ, or if he were, it was by magic and sleight of hand. "Deny," says the Interlinear Gloss, "the benefit thou hast received by Christ. But this were to blaspheme, and not to give glory to God."

Whether He be a sinner. "He answers prudently and cautiously, neither laying himself open to the charge, nor yet concealing the truth," says the Interlinear Gloss. But S. Chrysostom objects, "How was it that just before he called Him a Prophet, and now he says, 'Whether he be a sinner I know not?'" He does not say this by way of assertion, or through fear, but because he wished Jesus to be acquitted of the charges by the evidence of the fact. "I do not wish to argue the point with you. But I know for certain, that though once blind, now I see."

How opened He thine eyes? Just like hounds, says S. Chrysostom, who track their prey now here, now there.

Wherefore would ye hear it again? "Ye do not wish to learn, but merely to cavil," says S. Chrysostom.

Will ye also be His disciples? "As I now see and envy not," says the Gloss, "nay, I profess myself to he Jesus' disciple, even so I wish you to become His disciples also." "He speaks thus," says S. Augustine, "as indignant at the hardness of the Jews, and as having been restored to sight, not enduring those who were blind (in heart)." Note here the heroic constancy and nobleness of the blind man in defending Jesus before the Pharisees, His sworn enemies. And hence he deserved to be taken up and exalted by Christ.

Ver. 28.They then reviled him, &c. They cursed him, saying, Be thou accursed, or at all events heaped maledictions and reproaches upon him. But their curse was without effect, and was turned by Christ into a blessing. For it is an honour to the godly, to be cursed by the wicked. Whence S. Augustine says, "It is a curse if thou look into the heart of the speakers, but not if thou weighest the words themselves. May such a curse be on us, and on our children."

But we know not this man whence he is, whether sent by God, as was Moses, or by the devil. So Euthymius.

Ver 30.The man answered, &c. It was your business, as doctors and learned in the Law, to know that Jesus, who works so many miracles, must have been sent by God only. For it is God who works miracles by Him. "He brings in everywhere the miracle of his recovery of sight," says S. Chrysostom, "because they could not gainsay that, but were convinced thereby."

Ver. 31.Now we know, &c. How can this be? For if sinners penitently ask pardon God vouchsafes it, and frequently bestows on sinners temporal blessings, and spiritual blessings also, if they ask for them. But I reply (1.) God ordinarily does not hear sinners; sinners, I mean, persisting in their sin. Yet sometimes, though rarely, He hears even them. So Jansen. This is plain from Scripture (see Psa_59:1, Psa_59:2; Pro_28:9; Psa_1:16 [Psalm fifty?]; Mal_2:2). But of the just it is said, "The eyes of the Lord are over the righteous, and His ears are open to their prayers" (Psa_32:16). And, "The eyes of the Lord are oil them that fear Him" (Ecclus. 15:20).

(2.) Secondly, and more befittingly to the case in point, He hears not sinners, so as to work miracles to establish their sanctity as He did by Jesus, to testify that He was the Messiah. So Maldonatus on this passage. (See also Suarez, tom. ii. de Relig. lib. de Orat. cap. xxv.) "God heareth not sinners if they pray with an evil intention," as e.g., to confirm their hypocrisy or lies.

(3.) S. Augustine (De Bapt. contr. Don 3:20) replies that this blind man spoke only generally, being still a catechumen, and not yet sufficiently instructed in the Faith. For generally it is not true, nor the view of Scripture, which in this place only states what was said by the blind man.

Hear S. Augustine, "He speaks as one not yet anointed (i.e., a catechumen). For God does hear sinners also. For else the publican would say in vain, 'God be merciful to me, a sinner,' from which confession he obtained justification, as this blind man obtained enlightenment."

From this passage S. Cyprian (Ep. lxiv. and lxxx.) and the Donatists who followed his teaching inferred that Baptism by an heretical minister was invalid, and ought to be repeated; because a heretic is a great sinner whom God hears not. But quite wrongly. For in like manner, Baptism administered by a Catholic Priest living in sin would be void, and would require to be repeated. I say therefore that the efficacy of the Sacrament is one thing, the efficacy of prayer is another. For a sacrament derives its efficacy ex opere operato, but prayer ex opere operantis, from the sanctity and character of him who prays. And therefore if a sinner (a heretic, e.g.) baptizes, this sacrament is valid, and derives its efficacy from the institution of Christ, who confers grace by the Sacrament. For Christ is the original author of Baptism, who baptizes by His ministers as by instruments. Besides, though God hears not the prayers of a sinner, as a private person, yet He hears the prayers of the same person, in his public capacity, because he is a minister of the Church. For the Church is holy, as having Christ as its holy Head, and as having many faithful and holy members, to whose prayers God hearkens.

Ver. 32.Since the world began, &c. Granted that Moses and the Prophets wrought many miracles, yet they never restored sight to one who was born blind. Jesus who has restored my sight must needs be a greater Prophet than they. He retorted the words of the Pharisees on themselves, "Ye prefer Moses to Christ, but I prefer Christ. Ye choose to be Moses' disciples, I am Christ's."

Ver. 33.If this man were not of God, He could do nothing, i.e., for curing my blindness. "He says this freely, stedfastly, and truly" (S. Augustine), "for to enlighten the blind is supernatural work, and specially belongs to God."

Ver. 34.They answered, &c., in sins, both in mind and body, for thou wast born blind by reason of thy sin. For they held the tenet of Pythagoras that the soul existed before the body, and that it was in consequence of its sins thrust down into a deformed (i.e., a blind) body. So Cyril, Leontius, and others. Maldonatus explains, "Thou hast done nothing but sin from thy birth." So S. Chrysostom and Theophylact. And dost thou teach us? Thou blind sinner, wilt thou teach us who have our sight, and are wise and righteous?

And they cast him out of the private house in which they were, as not deserving to be disputed with by such just teachers, says Maldonatus. Or out of the temple, as says S. Chrysostom, and consequently out of the synagogue, adds Leontius. That is, they excommunicated him. "But the Lord of the temple found him," says Chrysostom, "and took him up." Both statements are credible: that they drove him out of the house, and also excommunicated him, for this latter they had decided to do. As if they said, "Begone, thou apostate, and go to thine own Jesus." But this leads us to suppose that all this took place in the House of judgment, a public place (see on

verse 31). And that he was expelled from the synagogue appears more plainly from our Lord's own words in the next chapter, I am the door.

Ver. 35.Jesus heard that they had cast him out, &c. Christ received him kindly, and rewards his constancy. Having given sight to his body, He now enlightens his mind. In giving him bodily sight, He had cast in some scattered seeds of faith, which He now particularly forms into perfect shape: so as to make him believe, that He whom he looked upon as a mere prophet, for having given him sight, was God also, and the Son of God. The Gloss says, "The blind man had already a heart prepared to believe, but knew not in whom he had to believe." This, in answer to his question, he learns from Christ.

Christ took trouble to find him in the place, where He knew he was. It is the part of a good shepherd to seek for a wandering sheep, who cannot by itself come back into the right way. "They expel," says S. Augustine (in loc.), "the Lord receives, and he becomes a Christian, even the more because he was expelled."

Believest thou? Christ did not demand faith from the blind man for the healing of his body, but He does for the healing of his soul: for, as S. Augustine says (Serm. xv. de Verb. Apost.), "He who made thee without thyself, doth not justify thee without thyself: He made thee without thy knowledge, He justifies thee through thy will."

Ver. 37.And Jesus said, &c. Thou seest him now for the first time, for he had been healed in the pool of Siloam, when Christ was not there. Christ therefore points out to him that it was He who restored his sight. He recalls his healing to his remembrance, says Theophylact, and that he had received the gift of sight from Him, so as to make him believe that He was not only the Son of man, but the Son of God.

Ver. 38.And he said, Lord, I believe. And he worshipped Him, as the Son of God, and very God, to be worshipped as God with the worship due to Him (latria). Moreover, the blind man, inwardly enlightened (and moved to it by Christ), by saying, "I believe," brought out acts of hope, contrition, charity, devotion, and adoration towards Christ, and was by them cleansed from his sins and justified. He consequently became a holy and apostolic man. He was said to have been one of the seventy disciples, and to have become Bishop of Aix, in Provence, where he died and was buried by the side of Maximinus, to whom he had been coadjutor (see Peter de Natalis in Cat. Sanctorum, lib. v. cap. 102).

Ver. 39.And Jesus said (not to him but to the Pharisees), for judgment, &c "That is for condemnation," says S. Cyril, "to convict and condemn the proud and worldly Pharisees of blindness who seem in their own sight to be wise."

But others explain it better, not of condemnation, but of inquiry and discrimination. I have come into the world to discriminate and separate believers from unbelievers, good from evil, godly from ungodly; in order that the people, who before had lived in ignorance of God and of salvation, and in darkness of mind, like this blind man, might by believing in Me be enlightened with the knowledge of God, and of things which concern their salvation; and that I might suffer the proud who refuse to believe in Me (like the Pharisees who are puffed up by their knowledge of the law) to be blinded, and might convict them of their blindness.

(2.) But judgment might possibly here mean the secret counsel and mysterious decree of God, determined and fixed by His righteous decree, whereby God ordained that the Gentiles who knew not God, and consequently were blind, might behold the Light of Faith in Christ, and humbly and eagerly accept it; while the Scribes and Pharisees and wise men of the world, puffed up by their own knowledge, might become darkened in unbelief, and reject the faith and enlightenment of Christ. Humility, therefore, enlightened by faith the unlearned Gentiles, who submitted themselves to Christ, while pride darkened with unbelief the learned Scribes who rejected Him. So S. Cyril, or rather Clictoveus, who filled up what was wanting in his commentary. (See Rom_11:33.) "His judgments are a great deep." Theodoret applies this to Paul and Judas. For S. Paul having been blind received his sight, and Judas, after seeing, became blind. The words "that," "therefore," &c., frequently signify not the cause, but the result or consequence. For Christ came not in order that the Scribes should be made blind; but their blindness was a result of Christ's preaching, not from anything on His part, but from their own pride and fault. So Cyril and others.

Ver. 40.And some of the Pharisees, &c. The Pharisees felt themselves sharply touched by our Lord's words, which they understood to speak not of the blindness of the body, but of the mind. They knew that they were not bodily blind, and therefore if He had said this, they would have hooted Him down as a fool. They said, Are we blind also? Hast thou come to give sight to those who are blind in body, and to make out that we who spiritually see, and are doctors of the law, are blind and foolish? Show us our blindness and foolishness.

Ver. 41.Jesus said to them, &c. (1.) S. Chrysostom, Theophylact, and Euthymius explain this of bodily blindness; meaning, If ye were blind in your bodies, ye would be less proud and sinful. For bodily blindness would humble your mind. (2.) S. Augustine (in loc.) is more to the point. If ye were blind in your own opinion, if ye would acknowledge yourselves to be blind (i.e., ignorant and foolish) in things which concern your salvation, ye would not have sin, for ye would seek a. remedy for it, and would obtain it from Me.

(3.) Accurately and scholastically, If ye were blind through ignorance of Scripture and the law of nature, ye would not have sin, by acting according to this ignorance and not acknowledging Me as your Messiah. That is to say, If your ignorance were clearly without blame and invincible, ye would have some sin, but one which was less serious, and more excusable, and therefore ye might easily be enlightened and cured by Me, since My doctrine would dispel your ignorance. But now ye say to yourselves, "We see," that is, ye think ye see, and are so wise as to be excellent judges of Christ's advent and person. And therefore ye from your arrogant and evil thoughts continue in the sin of unbelief against Me; ye obstinately set your mind against Me, and thus refuse to believe in Me as the Messiah, though I have demonstrated that I am by very many signs and miracles. And therefore, ye cannot by any possibility be enlightened and healed by Me, because ye obstinately refuse to hear Me. So Jansen and others.

When Christ healed the paralytic, he dismissed him with this injunction: Behold thou art made whole; now sin no more. From this the disciples concluded, that his infirmity was sent him in punishment of former sins. When, therefore, they saw this man afflicted with blindness, they inquired of their divine Master, whether it was on account of his or his parents' sin. (St. John Chrysostom, hom. lv. in Joan.)

When Christ says that neither he nor his parents had sinned, we must not understand that he was born without original sin, nor even that he had not committed other sins. For both he and his parents had sinned; but the meaning is, that this blindness was not a penal blindness inflicted in punishment of any sin either himself or his parents had committed; but, as is afterwards subjoined, it was sent him for the manifestation of the glory of God. (St. Augustine, tract. xliv. in Joan.)

Whilst it is day. That is, during all the time of this mortal life; the night comes, that is, death. (Witham) --- He speaks of that night of which mention is made is St. Matthew chap. xxii. Cast him into exterior darkness. This is a night in which none can work, but only receive the reward of their labours. If you wish to work, work now whilst you live; for beyond the grave there is neither faith, nor labour, nor repentance. (St. John Chrysostom, as above.)

Thus the day of which I am to avail myself is the time of my mortal life; and the night which is to follow this, is that of my death. (Bible de Vence)

He spat on the ground. With clay and spittle he cured the blind man, to make the miracle more visible. (Witham) --- From the example of Jesus Christ, religious ceremonies are introduced in the administration of the sacraments; and can the Church be blamed for copying her divine Founder? (Haydock)

The fountain of Siloe was at the foot of the walls of Jerusalem, to the east, where its waters were collected in a reservoir for the benefit of the city. Thither our Saviour sent the blind man. The word Siloe signifies sent, and was a figure of Christ, who was sent by his eternal Father into the world to enlighten all men, of whom this blind man was the emblem. The pool of Siloe represents the sacrament of baptism, by which we are sanctified and made Christians. It is still to this day held in great veneration by the Turks, who think its waters very beneficial in diseases of the eyes. (Calmet) --- Its waters signify those of divine grace and light, communicated to the faithful soul through Jesus Christ, who was sent of God. (Bible de Vence) --- Thus Sedulius:

----------------------------------------Cognoscite cuncti,

Mystica quid doceant animos miracula nostros.

Cœca sumus proles miseræ de fœtibus Hevæ,

Portantes longo natas errore tenebras.

Sed dignante Deo mortalem sumere formam

Tegminis humani, facta est de Virgine nobis

Terra salutaris, quæ fontibus oblita sacris

Clara renascentis referat spiracula lucis.

The Hebrews gave the name of prophet to all those who were honoured by the Almighty in a particular manner. And it was a maxim amongst them, that a prophet could dispense with the law of the sabbath. (Calmet) --- Do you wish to know what he believed Jesus to be? asks St. Augustine. And falling down, he adored him. Before, he regarded him as a holy man, as a prophet; but he did not adore him until he understood him to be the Son of God; whereas no sooner did he know this, than, falling down, he paid him that sovereign worship which is due to God alone. (Calmet)

The Jews had already agreed, or combined together, that if any one owned him for the Messias, he should be turned out of their synagogues, as a person excommunicated. (Witham)

Give glory to God, before whom thou art speaking, and tell us the truth. It could not be this man who cured thee; for we know he is a sinner, who seduceth the people. (Bible de Vence) --- So say our separated brethren, when they derogate from miracles done by saints, pharisaically pretending the glory of God, as if it were not God's glory when his servants act by his power and virtue. Witness Peter's shadow, (Acts v.) and Paul's handkerchiefs that cured diseases, and expelled wicked spirits. (Acts xix. 11, 12.)

I have told you already, and you have heard. In almost all Greek manuscripts we now read, and you have not heard. Beza, with good reason, here prefers the Latin Vulgate, as more correct than the Greek. (Witham)

They reviled him with scornful[1] and disdainful language. (Witham)

Maledixerunt, Greek: eloidoresan, reviled, rather than cursed.

God doth not hear sinners. That is, in so particular a manner, as to work miracles in favour of them and their doctrine. (Witham)

From the beginning of the world it hath not been heard. Though we read of many miracles done by Moses and the prophets, this, saith he, is the first example of any man receiving his sight who had been born blind. (Witham)

For judgment I am come into this world. Christ said (chap. iii. 17.) that God did not send his Son to judge the world: the same he repeats; (John xii. 47.) nor is this contradictory to those words: the meaning here is not that he is come to exercise the office of a judge, but he tells them what will be the consequences of his coming, and their refusing to believe in him, that they shall be justly punished with the greatest severity for their wilful blindness. (Witham) --- Jesus Christ came into the world that the pagans, who were yet in darkness, might receive light, and that the Jews, who enjoyed the light, might fall into darkness. The Jews were thus condemned, on account of their presumption and hardness of heart, and grace was granted to the Gentiles to enter into the true Church. These are the designs of the Almighty upon mankind, some of whom remain in infidelity, whilst others receive the light of faith; but all is done by the secret and impenetrable decrees of the justice and wisdom of God. The Holy Ghost, by these words, tells us only what was to be the event, not what was the cause of these things. We must seek for the cause of them in the malice of the heart of man, and in the depth of the judgments of God. (Calmet) --- I am come, &c. Not that Christ came for that end, that any one should be made blind; but that the Jews, by the abuse of his coming, and by their not receiving him, brought upon themselves this judgment of blindness. (Challoner)

The Pharisees them replied: and are we also blind? Jesus said to them: if you were blind, by ignorance in not having heard of me, and my doctrine, you might be excused for not believing; but now saying, we see: and having been yourselves in the occasions and opportunities of seeing, your sin remaineth, and you in your sins. (Witham) --- If you were blind, &c. If you were invincibly ignorant, and had neither read the Scriptures, nor seen my miracles, you would not be guilty of the sin of infidelity: but now, as you boast of your knowledge of the Scriptures, you are inexcusable. (Challoner) --- If you had humility enough to acknowledge your blindness and ignorance, and seriously to seek for a remedy, you would soon be delivered from sin, and freed from the evil of blindness. But filled as you are with presumption, you remain still in blindness, which, as it is voluntary, is at the same time criminal and inexcusable. This is your evil; this you sin. (Calmet) --- We here see that it is judged by truth itself far better not to read the Scriptures at all, than to read them with bad dispositions; not to see the miracles of Jesus Christ, than to refuse our assent to their author. At the present day all read the Scriptures, but do we see any marked improvement in the moral world? The text, without any comment, is given to Churchmen and to Dissenters: the latter gladly accept the offering, because, as the Rev. Frederick Noland observes, (in his objections of a Churchman to uniting with the Bible society, p. 34) "the authorized version is in many places accommodated to their peculiar opinions, through the conciliatory spirit of the Church, which revised the text for the purpose of doing their objections away." And in his note on this part, he adds: "The last revisal of the translation of the Bible was undertaken, as is notorious, for the purpose of removing certain objections made to the old version by the non-conformists. That the execution has been answerable to the intent, is evident from the fact of the Dissenters having withdrawn their exceptions, and adopted the version. Comp. Nichols. Defens. Eccles. Anglic. p. 33. Pierre. Vindic. Fratr. Dissent. p. 60-67." Thus (Acts xiv. 23.) "Greek: cheirotonesantes de autois presbuterous kat ekklesian. When they had ordained them elders by election, in every church. (Bp's Bible.) When they had ordained them elders in every church. (Authors. vers.) These words, as applied to St. Paul and St. Barnabas, who had merely received first orders, (Acts xiii. 2.) form in the former version an argument against presbyters' right to ordain, and in the latter one in favour of that practice." As a further accommodation, he says the word elders was substituted for presbyters, &c. "Independency in the very nature of it is schism; for every congregation is a different church." (Sherl. Def. of Stillingfl.)

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 ( v. 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 iii. 20-23 . 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, Isa. lxv. 1 . And, if we know or apprehend any thing of Christ, it is because we were first known of him ( Gal. iv. 9 ) and apprehended by him, Phil. iii. 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, v. 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 xiii. 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 ( v. 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 ( ch. v. 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, " v. 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 ( Ps. lxix. 26 ), but accusing those whom he has justified, and condemning those for whom Christ died, which is daring and dangerous, Rom. viii. 33, 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, v. 4, 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 why Christ was constant in doing good to the souls and bodies of men, but why particularly he did this, though it was the sabbath day, on which works of necessity might be done, and he proves this to be a work of necessity.

[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, Jer. xxx. 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 ( Ps. civ. 22, 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 ( v. 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, ch. viii. 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, v. 6, 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, Eccl. xi. 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 xxvi. 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, Rev. iii. 18 . He only is able, and he only is appointed, to make it up, Luke iv. 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 Cor. iii. 18 . We must be made uneasy with our blindness, as this man here, and then healed.

3. The directions given to the patient, v. 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 ( Ps. xlvi. 4 ), living waters, which were healing, Ezek. xlvii. 9 . [2.] That the waters of Siloam had of old signified the throne and kingdom of the house of David, pointing at the Messiah ( Isa. viii. 6 ), and the Jews who refused the waters of Shiloah, 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 ( Mal. iii. 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.

8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? 9 Some said, This is he: others said, He is like him: but he said, I am he. 10 Therefore said they unto him, How were thine eyes opened? 11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. 12 Then said they unto him, Where is he? He said, I know not.

Such a wonderful event as the giving of sight to a man born blind could not but be the talk of the town, and many heeded it no more than they do other town-talk, that is but nine days' wonder; but here we are told what the neighbours said of it, for the confirmation of the matter of fact. That which at first was not believed without scrutiny may afterwards be admitted without scruple. Two things are debated in this conference about it:—

I. Whether this was the same man that had before been blind, v. 8 .

1. The neighbours that lived near the place where he was born and bred, and knew that he had been blind, could not but be amazed when they saw that he had his eye-sight, had it on a sudden, and perfectly; and they said, Is not this he that sat and begged? It seems, this blind man was a common beggar, being disabled to work for his living; and so discharged from the obligation of the law, that if any would not work, neither should he eat. When he could not go about, he sat; if we cannot work for God, we must sit still quietly for him. When he could not labour, his parents not being able to maintain him, he begged. Note, Those who cannot otherwise subsist must not, like the unjust steward, be ashamed to beg; let no man be ashamed of anything but sin. There are some common beggars that are objects of charity, that should be distinguished; and we must not let the bees starve for the sake of the drones or wasps that are among them. As to this man, (1.) It was well ordered by Providence that he on whom this miracle was wrought should be a common beggar, and so generally known and remarkable, by which means the truth of the miracle was better attested, and there were more to witness against those infidel Jews who would not believe that he had been blind than if he had been maintained in his father's house. (2.) It was the greater instance of Christ's condescension that he seemed (as I may say) to take more pains about the cure of a common beggar than of others. When it was for the advantage of his miracles that they should be wrought on those that were remarkable, he pitched upon those that were made so by their poverty and misery; not by their dignity.

2. In answer to this inquiry, (1.) Some said, This is he, the very same man; and these are witnesses to the truth of the miracle, for they had long known him stone-blind. (2.) Others, who could not think it possible that a man born blind should thus on a sudden receive his sight, for that reason, and no other, said, He is not he, but is like him, and so, by their confession, if it be he, it is a great miracle that is wrought upon him. Hence we may take occasion to think, [1.] Of the wisdom and power of Providence in ordering such a universal variety of the faces of men and women, so that no two are so alike but that they may be distinguished, which is necessary to society, and commerce, and the administration of justice. And, [2.] Of the wonderful change which the converting grace of God makes upon some who before were very wicked and vile, but are thereby so universally and visibly altered that one would not take them to be the same persons.

3. This controversy was soon decided by the man himself: He said, I am he, the very man that so lately sat and begged; "I am he that was blind, and was an object of the charity of men, but now see, and am a monument of the mercy and grace of God." We do not find that the neighbours appealed to him in this matter, but he, hearing the debate, interposed, and put an end to it. It is a piece of justice we owe to our neighbours to rectify their mistakes, and to set things before them, as far as we are able, in a true light. Applying it spiritually, it teaches us that those who are savingly enlightened by the grace of God should be ready to own what they were before that blessed change was wrought, 1 Tim. i. 13, 14 .

II. How he came to have his eyes opened, v. 10-12 . They will now turn aside, and see this great sight, and enquire further concerning it. He did not sound a trumpet when he did these alms, nor perform his cures upon a stage; and yet, like a city upon a hill, they could not be hid. Two things these neighbours enquire after:—

1. The manner of the cure: How were thine eyes opened? The works of the Lord being great, they ought to be sought out, Ps. cxi. 2 . It is good to observe the way and method of God's works, and they will appear the more wonderful. We may apply it spiritually; it is strange that blind eyes should be opened, but more strange when we consider how they are opened; how weak the means are that are used, and how strong the opposition that is conquered. In answer to this enquiry the poor man gives them a plain and full account of the matter: A man that is called Jesus made clay,—and I received sight. v. 11 . Note, Those who have experienced special instances of God's power and goodness, in temporal or spiritual things, should be ready upon all occasions to communicate their experiences, for the glory of God and the instruction and encouragement of others. See David's collection of his experiences, his own and others', Ps. xxxiv. 4-6 . It is a debt we owe to our benefactor, and to our brethren. God's favours are lost upon us, when they are lost with us, and go no further.

13 They brought to the Pharisees him that aforetime was blind. 14 And it was the sabbath day when Jesus made the clay, and opened his eyes. 15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. 16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. 17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. 18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. 23 Therefore said his parents, He is of age; ask him. 24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. 25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. 26 Then said they to him again, What did he to thee? how opened he thine eyes? 27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples? 28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. 29 We know that God spake unto Moses: as for this fellow, we know not from whence he is. 30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 If this man were not of God, he could do nothing. 34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

One would have expected that such a miracle as Christ wrought upon the blind man would have settled his reputation, and silenced and shamed all opposition, but it had the contrary effect; instead of being embraced as a prophet for it, he is prosecuted as a criminal.

I. Here is the information that was given in to the Pharisees concerning this matter: They brought to the Pharisees him that aforetime was blind, v. 13 . They brought him to the great sanhedrim, which consisted chiefly of Pharisees, at least the Pharisees in the sanhedrim were most active against Christ. 1. Some think that those who brought this man to the Pharisees did it with a good design, to show them that this Jesus, whom they persecuted, was not what they represented him, but really a great man, and one that gave considerable proofs of a divine mission. What hath convinced us of the truth and excellency of religion, and hath removed our prejudices against it, we should be forward, as we have opportunity, to offer to others for their conviction. 2. It should seem, rather, that they did it with an ill design, to exasperate the Pharisees the more against Christ, and there was no need of this, for they were bitter enough of themselves. They brought him with such a suggestion as that in ch. xi. 47, 48 , If we let him thus alone, all men will believe on him. Note, Those rulers that are of a persecuting spirit shall never want ill instruments about them, that will blow the coals, and make them worse.

II. The ground which was pretended for this information, and the colour given to it. That which is good was never maligned but under the imputation of something evil. And the crime objected here ( v. 14 ) was that it was the sabbath day when Jesus made the clay, and opened his eyes. The profanation of the sabbath day is certainly wicked, and gives a man a very ill character; but the traditions of the Jews had made that to be a violation of the law of the sabbath which was far from being so. Many a time this matter was contested between Christ and the Jews, that it might be settled for the benefit of the church in all ages. But it may be asked, "Why would Christ not only work miracles on the sabbath day, but work them in such a manner as he knew would give offence to the Jews? When he had healed the impotent man, why should he bid him carry his bed? Could he not have cured this blind man without making clay?" I answer, 1. He would not seem to yield to the usurped power of the scribes and Pharisees. Their government was illegal, their impositions were arbitrary, and their zeal for the rituals consumed the substantials of religion; and therefore Christ would not give place to them, by subjection, no not for an hour. Christ was made under the law of God, but not under their law. 2. He did it that he might, both by word and action, expound the law of the fourth commandment, and vindicate it from their corrupt glosses, and so teach us that a weekly sabbath is to be perpetually observed in the church, one day in seven (for what need was there to explain that law, if it must be presently abrogated?) and that it is not to be so ceremonially observed by us as it was by the Jews? Works of necessity and mercy are allowed, and the sabbath-rest to be kept, not so much for its own sake as in order to the sabbath-work. 3. Christ chose to work his cures on the sabbath day to dignify and sanctify the day, and to intimate that spiritual cures should be wrought mostly on the Christian sabbath day. How many blind eyes have been opened by the preaching of the gospel, that blessed eye-salve, on the Lord's day! How many impotent souls cured on that day!

III. The trial and examination of this matter by the Pharisees, v. 15 . So much passion, prejudice, and ill-humour, and so little reason, appear here, that the discourse is nothing but crossing questions. One would think, when a man in these circumstances was brought before them, they would have been so taken up in admiring the miracle, and congratulating the happiness of the poor man, that they could not have been peevish with him. But their enmity to Christ had divested them of all manner of humanity, and divinity too. Let us see how they teased this man.

1. They interrogated him concerning the cure itself.

(1.) They doubted whether he had indeed been born blind, and demanded proof of that which even the prosecutors had acknowledged ( v. 18 ): They did not believe, that is, they would not, that he was born blind. Men that seek occasion to quarrel with the clearest truths may find it if they please; and they that resolve to hold fast deceit will never want a handle to hold it by. This was not a prudent caution, but a prejudiced infidelity. However, it was a good way that they took for the clearing of this: They called the parents of the man who had received his sight. This they did in hopes to disprove the miracle. These parents were poor and timorous, and if they had said that they could not be sure that this was their son, or that it was only some weakness or dimness in his sight that he had been born with, which if they had been able to get help for him might have been cured long since, or had otherwise prevaricated, for fear of the court, the Pharisees had gained their point, had robbed Christ of the honour of this miracle, which would have lessened the reputation of all the rest. But God so ordered and overruled this counsel of theirs that it turned to the more effectual proof of the miracle, and left them under a necessity of being either convinced or confounded. Now in this part of the examination we have,

[1.] The questions that were put to them ( v. 19 ): They asked them in an imperious threatening way, " Is this your son? Dare you swear to it? Do you say he was born blind? Are you sure of it? Or did he but pretend to be so, to have an excuse for his begging? How then doth he now see? That is impossible, and therefore you had better unsay it." Those who cannot bear the light of truth do all they can to eclipse it, and hinder the discovery of it. Thus the managers of evidence, or mismanagers rather, lead witnesses out of the way, and teach them how to conceal or disguise the truth, and so involve themselves in a double guilt, like that of Jeroboam, who sinned, and made Israel to sin.

[2.] Their answers to these interrogatories, in which,

First, They fully attest that which they could safely say in this matter; safely, that is, upon their own knowledge, and safely, that is, without running themselves into a premunire ( v. 20 ): We know that this is our son (for they were daily conversant with him, and had such a natural affection to him as the true mother had, 1 Kings iii. 26 , which made them know it was their own ); and we know that he was born blind. They had reason to know it, inasmuch as it had cost them many a sad thought, and many a careful troublesome hour, about him. How often had they looked upon him with grief, and lamented their child's blindness more than all the burdens and inconveniences of their poverty, and wished he had never been born, rather than be born to such an uncomfortable life! Those who are ashamed of their children, or any of their relations, because of their bodily infirmities, may take a reproof from these parents, who freely owned, This is our son, though he was born blind, and lived upon alms.

Secondly, They cautiously decline giving any evidence concerning his cure; partly because they were not themselves eye-witnesses of it, and could say nothing to it of their own knowledge; and partly because they found it was a tender point, and would not bear to be meddled with. And therefore, having owned that he was their son and was born blind, further these deponents say not.

a. Observe how warily they express themselves ( v. 21 ): " By what means he now seeth we know not, or who has opened his eyes we know not, otherwise than by hearsay; we can give no account either by what means or by whose hand it was done." See how the wisdom of this world teaches men to trim the matter in critical junctures. Christ was accused as a sabbath-breaker, and as an imposter. Now these parents of the blind man, though they were not eye-witnesses of the cure, were yet fully assured of it, and were bound in gratitude to have borne their testimony to the honour of the Lord Jesus, who had done their son so great a kindness; but they had not courage to do it, and then thought it might serve to atone for their not appearing in favour of him that they said nothing to his prejudice; whereas, in the day of trial, he that is not apparently for Christ is justly looked upon as really against him, Luke xi. 23 ; Mark viii. 38 . That they might not be further urged in this matter, they refer themselves and the court to him: He is of age, ask him, he shall speak for himself. This implies that while children are not of age (while they are infants, such as cannot speak) it is incumbent upon their parents to speak for them, speak to God for them in prayer, speak to the church for them in baptism; but, when they are of age, it is fit that they should be asked whether they be willing to stand to that which their parents did for them, and let them speak for themselves. This man, though he was born blind, seems to have been of quick understanding above many, which enabled him to speak for himself better than his friends could speak for him. Thus God often by a kind providence makes up in the mind what is wanting in the body, 1 Cor. xii. 23, 24 . His parents turning them over to him was only to save themselves from trouble, and expose him; whereas they that had so great an interest in his mercies had reason to embark with him in his hazards for the honour of that Jesus who had done so much for them.

b. See the reason why they were so cautious ( v. 22, 23 ): Because they feared the Jews. It was not because they would put an honour upon their son, by making him his own advocate, or because they would have the matter cleared by the best hand, but because they would shift trouble off from themselves, as most people are in care to do, no matter on whom they throw it. Near is my friend, and near is my child, and perhaps near is my religion, but nearer is myself—Proximus egomet mihi. But Christianity teaches another lesson, 1 Cor. x. 24 ; Esth. viii. 6 . Here is,

( a. ) The late law which the sanhedrim had made. It was agreed and enacted by their authority that, if any man within their jurisdiction did confess that Jesus was Christ, he should be put out of the synagogue. Observe,

[ a. ] The crime designed to be punished, and so prevented, by this statute, and that was embracing Jesus of Nazareth as the promised Messiah, and manifesting this by any overt-act, which amounted to a confessing of him. They themselves did expect a Messiah, but they could by no means bear to think that this Jesus should be he, nor admit the question whether he were or no, for two reasons:— First, Because his precepts were all so contrary to their traditional laws. The spiritual worship he prescribed overthrew their formalities; nor did any thing more effectually destroy their singularity and narrow-spiritedness than that universal charity which he taught; humility and mortification, repentance and self-denial, were lessons new to them, and sounded harsh and strange in their ears. Secondly, Because his promises and appearances were so contrary to their traditional hopes. They expected a Messiah in outward pomp and splendour, that should not only free the nation from the Roman yoke, but advance the grandeur of the sanhedrim, and make all the members of it princes and peers: and now to hear of a Messiah whose outward circumstances were all mean and poor, whose first appearance and principal residence were in Galilee, a despised province, who never made his court to them, nor sought their favour, whose followers were neither sword-men nor gown-men, nor any men of honour, but contemptible fishermen, who proposed and promised no redemption but from sin, no consolation of Israel but what is spiritual and divine, and at the same time bade his followers expect the cross, and count upon persecution; this was such a reproach to all the ideas they had formed and filled the minds of their people with, such a blow to their power and interest, and such a disappointment to all their hopes, that they could never be reconciled to it, nor so much as give it a fair or patient hearing, but, right or wrong, it must be crushed.

[ b. ] The penalty to be inflicted for this crime. If any should own himself a disciple of Jesus, he should be deemed and taken as an apostate from the faith of the Jewish church, and a rebel and traitor against the government of it, and should therefore be put out of the synagogue, as one that had rendered himself unworthy of the honours, and incapable of the privileges, of their church; he should be excommunicated, and expelled the commonwealth of Israel. Nor was this merely an ecclesiastical censure, which a man that made no conscience of their authority might slight, but it was, in effect, an outlawry, which excluded a man from civil commerce and deprived him of his liberty and property. Note, First, Christ's holy religion, from its first rise, has been opposed by penal laws made against the professors of it; as if men's consciences would otherwise naturally embrace it, this unnatural force has been put upon them. Secondly, The church's artillery, when the command of it has fallen into ill hands, has often been turned against itself, and ecclesiastical censures have been made to serve a carnal secular interest. It is no new thing to see those cast out of the synagogue that were the greatest ornaments and blessings of it, and to hear those that expelled them say, The Lord be glorified, Isa. lxvi. 5 . Now of this edict it is said, 1. That the Jews had agreed it, or conspired it. Their consultation and communion herein were a perfect conspiracy against the crown and dignity of the Redeemer, against the Lord and his Anointed. 2. That they had already agreed it. Though he had been but a few months in any public character among them, and, one would think, in so short a time could not have made them jealous of him, yet thus early were they aware of his growing interest, and already agreed to do their utmost to suppress it. He had lately made his escape out of the temple, and, when they saw themselves baffled in their attempts to take him, they presently took this course, to make it penal for any body to own him. Thus unanimous and thus expeditious are the enemies of the church, and their counsels; but he that sits in heaven laughs at them, and has them in derision, and so may we.

( b. ) The influence which this law had upon the parents of the blind man. They declined saying any thing of Christ, and shuffled it off to their son, because they feared the Jews. Christ had incurred the frowns of the government to do their son a kindness, but they would not incur them to do him any honour. Note, The fear of man brings a snare ( Prov. xxix. 25 ), and often makes people deny and disown Christ, and his truths and ways, and act against their consciences. Well, the parents have thus disentangled themselves, and are discharged from any further attendance; let us now go on with the examination of the man himself; the doubt of the Pharisees, whether he was born blind, was put out of doubt by them; and therefore,

(2.) They enquired of him concerning the manner of the cure, and made their remarks upon it, v. 15, 16 .

[1.] The same question which his neighbours had put to him now again the Pharisees asked him, how he had received his sight. This they enquired not with any sincere desire to find out the truth, by tracing the report to the original, but with a desire to find an occasion against Christ; for, if the man should relate the matter fully, they would prove Christ a sabbath-breaker; if he should vary from his former story, they would have some colour to suspect the whole to be a collusion.

[2.] The same answer, in effect, which he had before given to his neighbours, he here repeats to the Pharisees: He put clay upon mine eyes, and I washed, and do see. He does not here speak of the making of the clay, for indeed he had not seen it made. That circumstance was not essential, and might give the Pharisees most occasion against him, and therefore he waives it. In the former account he said, I washed, and received sight; but lest they should think it was only a glimpse for the present, which a heated imagination might fancy itself to have, he now says, " I do see: it is a complete and lasting cure."

[3.] The remarks made upon this story were very different, and occasioned a debate in the court, v. 16 .

First, Some took this occasion to censure and condemn Christ for what he had done. Some of the Pharisees said, This man is not of God, as he pretends, because he keepeth not the sabbath day. 1. The doctrine upon which this censure is grounded is very true—that those are not of God —those pretenders to prophecy not sent of God, those pretenders to saintship not born of God —who do not keep the sabbath day. Those that are of God will keep the commandments of God; and this is his commandment, that we sanctify the sabbath. Those that are of God keep up communion with God, and delight to hear from him, and speak to him, and therefore will observe the sabbath, which is a day appointed for intercourse with heaven. The sabbath is called a sign, for the sanctifying of it is a sign of a sanctified heart, and the profaning of it a sign of a profane heart. But, 2. The application of it to our Saviour is very unjust, for he did religiously observe the sabbath day, and never in any instance violated it, never did otherwise than well on the sabbath day. He did not keep the sabbath according to the tradition of the elders and the superstitious observances of the Pharisees, but he kept it according to the command of God, and therefore, no doubt, he was of God, and his miracles proved him to be Lord also of the sabbath day. Note, much unrighteous and uncharitable judging is occasioned by men's making the rules of religion more strict than God has made them, and adding their own fancies to God's appointments, as the Jews here, in the case of sabbath-sanctification. We ourselves may forbear such and such things, on the sabbath day, as we find a distraction to us, and we do well, but we must not therefore tie up others to the same strictness. Every thing that we take for a rule of practice must not presently be made a rule of judgment.

Secondly, Others spoke in his favour, and very pertinently urged, How can a man that is a sinner do such miracles? It seems that even in this council of the ungodly there were some that were capable of a free thought, and were witnesses for Christ, even in the midst of his enemies. The matter of fact was plain, that this was a true miracle, the more it was searched into the more it was cleared; and this brought his former similar works to mind, and gave occasion to speak magnificently of them, toiauta semeia — such great signs, so many, so evident. And the inference from it is very natural: Such things as these could never be done by a man that is a sinner, that is, not by any mere man, in his own name, and by his own power; or, rather, not by one that is a cheat or an imposter, and in that sense a a sinner; such a one may indeed show some signs and lying wonders, but not such signs and true wonders as Christ wrought. How could a man produce such divine credentials, if he had not a divine commission? Thus there was a division among them, a schism, so the word is; they clashed in their opinion, a warm debate arose, and the house divided upon it. Thus God defeats the counsels of his enemies by dividing them; and by such testimonies as these given against the malice of persecutors, and the rubs they meet with, their designs against the church are sometimes rendered ineffectual and always inexcusable.

2. After their enquiry concerning the cure, we must observe their enquiry concerning the author of it. And here observe,

(1.) What the man said of him, in answer to their enquiry. They ask him ( v. 17 ), " What sayest thou of him, seeing that he has opened thine eyes? What dost thou think of his doing this? And what idea hast thou of him that did it?" If he should speak slightly of Christ, in answer to this, as he might be tempted to do, to please them, now that he was in their hands, as his parents had done—if he should say, "I know not what to make of him; he may be a conjuror for aught I know, or some mountebank"—they would have triumphed in it. Nothing confirms Christ's enemies in their enmity to him so much as the slights put upon him by those that have passed for his friends. But, if he should speak honourably of Christ, they would prosecute him upon their new law, which did not except, no, not his own patient; they would make him an example, and so deter others from applying to Christ for cures, for which, though they came cheap from Christ, yet they would make them pay dearly. Or perhaps Christ's friends proposed to have the man's own sentiments concerning his physician, and were willing to know, since he appeared to be a sensible man, what he thought of him. Note, Those whose eyes Christ has opened know best what to say of him, and have great reason, upon all occasions, to say well of him. What think we of Christ? To this question the poor man makes a short, plain, and direct answer: " He is a prophet, he is one inspired and sent of God to preach, and work miracles, and deliver to the world a divine message." There had been no prophets among the Jews for three hundred years; yet they did not conclude that they should have no more, for they knew that he was yet to come who should seal up vision and prophecy, Dan. ix. 24 . It should seem, this man had not any thoughts that Christ was the Messiah, the great prophet, but one of the same rank with the other prophets. The woman of Samaria concluded he was a prophet before she had any thought of his being the Messiah ( ch. iv. 19 ); so this blind man thought well of Christ according to the light he had, though he did not think well enough of him; but, being faithful in what he had already attained to, God revealed even that unto him. This poor blind beggar had a clearer judgment of the things pertaining to the kingdom of God, and saw further into the proofs of a divine mission, than the masters in Israel, that assumed an authority to judge of prophets.

(2.) What they said of him, in reply to the man's testimony. Having in vain attempted to invalidate the evidence of the fact, and finding that indeed a notable miracle was wrought, and they could not deny it, they renew their attempt to banter it, and run it down, and do all they can to shake the good opinion the man had of him that opened his eyes, and to convince him that Christ was a bad man ( v. 24 ): Give God the praise, we know that this man is a sinner. Two ways this is understood: [1.] By way of advice, to take heed of ascribing the praise of his cure to a sinful man, but to give it all to God, to whom it was due. Thus, under colour of zeal for the honour of God, they rob Christ of his honour, as those do who will not worship Christ as God, under pretence of zeal for this great truth, that there is but one God to be worshipped; whereas this is his declared will, that all men should honour the Son even as they honour the Father; and in confessing that Christ is Lord we give glory to God the Father. When God makes use of men that are sinners as instruments of good to us, we must give God the glory, for every creature is that to us which he makes it to be; and yet there is gratitude owing to the instruments. It was a good word, Give God the praise, but here it was ill used; and there seems to be this further in it, "This man is a sinner, a bad man, and therefore give the praise so much the more to God, who could work by such an instrument." [2.] By way of adjuration; so some take it. "We know (though thou dost not, who hast but lately come, as it were, into a new world) that this man is a sinner, a great impostor, and cheats the country; this we are sure of, therefore give God praise " (as Joshua said to Achan) "by making an ingenuous confession of the fraud and collusion which we are confident there is in this matter; in God's name, man, tell the truth." Thus is God's name abused in papal inquisitions, when by oaths, ex officio, they extort accusations of themselves from the innocent, and of others from the ignorant. See how basely they speak of the Lord Jesus: We know that this man is a sinner, is a man of sin. In which we may observe, First, Their insolence and pride. They would not have it thought, when they asked the man what he thought of him, that they needed information; nay, they know very well that he is a sinner, and nobody can convince them of the contrary. He had challenged them to their faces ( ch. viii. 46 ) to convince him of sin, and they had nothing to say; but now behind his back they speak of him as a malefactor, convicted upon the notorious evidence of the fact. Thus false accusers make up in confidence what is wanting in proof. Secondly, The injury and indignity hereby done to the Lord Jesus. When he became man, he took upon him the form not only of a servant, but of a sinner ( Rom. viii. 3 ), and passed for a sinner in common with the rest of mankind. Nay, he was represented as a sinner of the first magnitude, a sinner above all men; and, being made sin for us, he despised even this shame.

3. The debate that arose between the Pharisees and this poor man concerning Christ. They say, He is a sinner; he says, He is a prophet. As it is an encouragement to those who are concerned for the cause of Christ to hope that it shall never be lost for want of witnesses, when they find a poor blind beggar picked up from the way-side, and made a witness for Christ, to the faces of his most impudent enemies; so it is an encouragement to those who are called out to witness for Christ to find with what prudence and courage this man managed his defence, according to the promise, It shall be given you in that same hour what you shall speak. Though he had never seen Jesus, he had felt his grace. Now in the parley between the Pharisees and this poor man we may observe three steps:—

(1.) He sticks to the certain matter of fact the evidence of which they endeavour to shake. That which is doubtful is best resolved into that which is plain, and therefore, [1.] He adheres to that which to himself at least, and to his own satisfaction, was past dispute ( v. 25 ): " Whether he be a sinner or no I know not, I will not now stand to dispute, nor need I, the matter is plain, and though I should altogether hold my peace would speak for itself;" or, as it might better be rendered, " If he be a sinner, I know it not, I see no reason to say so, but the contrary; for this one thing I know, and can be more sure of than you can be of that of which you are so confident, that whereas I was blind, now I see, and therefore must not only say that he has been a good friend to me, but that he is a prophet; I am both able and bound to speak well of him." Now here, First, He tacitly reproves their great assurance of the ill character they gave of the blessed Jesus: "You say that you know him to be a sinner; I, who know him as well as you do, cannot give any such character." Secondly, He boldly relies upon his own experience of the power and goodness of the holy Jesus, and resolves to abide by it. There is no disputing against experience, nor arguing a man out of his senses; here is one that is properly an eyewitness of the power and grace of Christ, though he had never seen him. Note, As Christ's mercies are most valued by those that have felt the want of them, that have been blind and now see, so the most powerful and durable affections to Christ are those that arise from an experimental knowledge of him, 1 John i. 1 ; Acts iv. 20 . The poor man does not here give a nice account of the method of the cure, nor pretend to describe it philosophically, but in short, Whereas I was blind, now I see. Thus in the work of grace in the soul, though we cannot tell when and how, by what instruments and by what steps and advances, the blessed change was wrought, yet we may take the comfort of it if we can say, through grace, " Whereas I was blind, now I see. I did live a carnal, worldly, sensual life, but, thanks be to God, it is now otherwise with me," Eph. v. 8 . [2.] They endeavour to baffle and stifle the evidence by a needless repetition of their enquiries into it ( v. 26 ): What did he to thee? How opened he thine eyes? They asked these questions, First, Because they wanted something to say, and would rather speak impertinently than seem to be silenced or run a-ground. Thus eager disputants, that resolve they will have the last word, by such vain repetitions, to avoid the shame of being silenced, make themselves accountable for many idle words. Secondly, Because they hoped, by putting the man upon repeating his evidence, to catch him tripping in it, or wavering, and then they would think they had gained a good point.

(2.) He upbraids them with their obstinate infidelity and invincible prejudices, and they revile him as a disciple of Jesus, v. 27-29 , where the man is more bold with them and they are more sharp upon him than before.

[1.] The man boldly upbraids them with their wilful and unreasonable opposition to the evidence of this miracle, v. 27 . He would not gratify them with a repetition of the story, but bravely replied, I have told you already, and you did not hear, wherefore would you hear it again, will you also be his disciples? Some think that he spoke seriously, and really expecting that they would be convinced. "He had many disciples, I will be one, will you also come in among them?" Some zealous young Christians see so much reason for religion that they are ready to think every one will presently be on their mind. But it rather seems to be spoken ironically: "Will you be his disciples? No, I know you abhor the thoughts of it; why then should you desire to hear that which will either make you his disciples or leave you inexcusable if you be not?" Those that wilfully shut their eyes against the light, as these Pharisees here did, First, Make themselves contemptible and base, as these here did, who were justly exposed by this poor man for denying the conclusion, when they had nothing to object against either of the premises. Secondly, They forfeit all the benefit of further instructions and means of knowledge and conviction: they that have been told once, and would not hear, why should they be told it again? Jer. li. 9 . See Matt. x. 14 . Thirdly, They hereby receive the grace of God in vain. This implied in that, " Will you be his disciples? No, you resolve you will not; why then would you hear it again, only that you may be his accusers and persecutors?" Those who will not see cause to embrace Christ, and join with his followers, yet, one would think, should see cause enough not to hate and persecute him and them.

[2.] For this they scorn and revile him, v. 28 . When they could not resist the wisdom and spirit by which he spoke, they broke out into a passion, and scolded him, began to call names, and give him ill language. See what Christ's faithful witnesses must expect from the adversaries of his truth and cause; let them count upon all manner of evil to be said of them, Matt. v. 11 . The method commonly taken by unreasonable man is to make out with railing what is wanting in truth and reason.

First, They taunted this man for his affection to Christ; they said, Thou art his disciple, as if that were reproach enough, and they could not say worse of him. "We scorn to be his disciples, and will leave that preferment to thee, and such scoundrels as thou art." They do what they can to put Christ's religion in an ill name, and to represent the profession of it as a contemptible scandalous thing. They reviled him. The Vulgate reads it, maledixerunt eum—they cursed him; and what was their curse? It was this, Be thou his disciple. "May such a curse" (saith St. Augustine here) "ever be on us and on our children!" If we take our measures of credit and disgrace from the sentiment or rather clamours of a blind deluded world, we shall glory in our shame, and be ashamed of our glory. They had no reason to call this man a disciple of Christ, he had neither seen him nor heard him preach, only he had spoken favourably of a kindness Christ had done him, and this they could not bear.

Secondly, They gloried in their relation to Moses as their Master: " We are Moses's disciples, and do not either need or desire any other teacher." Note, 1. Carnal professors of religion are very apt to trust to, and be proud of, the dignities and privileges of their profession, while they are strangers to the principles and powers of their religion. These Pharisees had before boasted of their good parentage: We are Abraham's seed; here they boast of their good education, We are Moses's disciples; as if these would save them. 2. It is sad to see how much one part of religion is opposed, under colour of zeal for another part. There was a perfect harmony between Christ and Moses; Moses prepared for Christ, and Christ perfected Moses, so that they might be disciples of Moses, and become the disciples of Christ too; and yet they here put them in opposition, nor could they have persecuted Christ but under the shelter of the abused name of Moses. Thus those who gainsay the doctrine of free grace value themselves as promoters of man's duty, We are Moses's disciples; while, on the other hand, those that cancel the obligation of the law value themselves as the assertors of free grace, and as if none were the disciples of Jesus but they; whereas, if we rightly understand the matter, we shall see God's grace and man's duty meet together and kiss and befriend each other.

Thirdly, They gave some sort of reason for their adhering to Moses against Christ ( v. 29 ): We know that God spoke unto Moses; as for this fellow, we know not whence he is. But did they not know that among other things which God spoke unto Moses this was one, that they must expect another prophet, and further revelation of the mind of God? yet, when our Lord Jesus, pursuant to what God said to Moses, did appear, and gave sufficient proofs of his being that prophet, under pretence of sticking to the old religion, and the established church, they not only forfeited, but forsook, their own mercies. In this argument of theirs observe, 1. How impertinently they allege, in defence of their enmity to Christ, that which none of his followers ever denied: We know that God spoke unto Moses, and, thanks be to God, we know it too, more plainly to Moses than to any other of the prophets; but what then? God spoke to Moses, and does it therefore follow that Jesus is an impostor? Moses was a prophet also? Moses spoke honourably of Jesus ( ch. v. 46 ), and Jesus spoke honourably of Moses ( Luke xvi. 29 ); they were both faithful in the same house of God, Moses as a servant, Christ as a Son; therefore their pleading Moses' divine warrant in opposition to Christ's was an artifice, to make unthinking people believe it was as certain that Jesus was a false prophet as that Moses was a true one; whereas they were both true. 2. How absurdly they urge their ignorance of Christ as a reason to justify their contempt of him: As for this fellow. Thus scornfully do they speak of the blessed Jesus, as if they did not think it worth while to charge their memories with a name so inconsiderable; they express themselves with as much disdain of the Shepherd of Israel as if he had not been worthy to be set with the dogs of their flock: As for this fellow, this sorry fellow, we know not whence he is. They looked upon themselves to have the key of knowledge, that none must preach without a license first had and obtained from them, under the seal of their court. They expected that all who set up for teachers should apply to them, and give them satisfaction, which this Jesus had never done, never so far owned their power as to ask their leave, and therefore they concluded him an intruder, and one that came not in by the door: They knew not whence nor what he was, and therefore concluded him a sinner; whereas those we know little of we should judge charitably of; but proud and narrow souls will think none good but themselves, and those that are in their interest. It was not long ago that the Jews had made the contrary to this an objection against Christ ( ch. vii. 27 ): We know this man whence he is, but when Christ comes no man knows whence he is. Thus they could with the greatest assurance either affirm or deny the same thing, according as they saw it would serve their turn. They knew not whence he was; and whose fault was that? (1.) It is certain that they ought to have enquired. The Messiah was to appear about this time, and it concerned them to look about them, and examine every indication; but these priests, like those, Jer. ii. 6 , said not, Where is the Lord? (2.) It is certain that they might have known whence he was, might not only have known, by searching the register, that he was born in Bethlehem; but by enquiring into his doctrine, miracles, and conversation, they might have known that he was sent of God, and had better orders, a better commission, and far better instructions, than any they could give him. See the absurdity of infidelity. Men will not know the doctrine of Christ because they are resolved they will not believe it, and then pretend they do not believe it because they do not know it. Such ignorance and unbelief, which support one another, aggravate one another.

(3.) He reasons with them concerning this matter, and they excommunicate him.

[1.] The poor man, finding that he had reason on his side, which they could not answer, grows more bold, and, in prosecution of his argument, is very close upon them.

First, He wonders at their obstinate infidelity ( v. 30 ); not at all daunted by their frowns, nor shaken by their confidence, he bravely answered, " Why, herein is a marvelous thing, the strangest instance of wilful ignorance that ever was heard of among men that pretend to sense, that you know not whence he is, and yet he has opened mine eyes." Two things he wonders at:—1. That they should be strangers to a man so famous. He that could open the eyes of the blind must certainly be a considerable man, and worth taking notice of. The Pharisees were inquisitive men, had a large correspondence and acquaintance, thought themselves the eyes of the church and its watchmen, and yet that they should talk as if they thought it below them to take cognizance of such a man as this, and have conversation with him, this is a strange thing indeed. There are many who pass for learned and knowing men, who understand business, and can talk sensibly in other things, who yet are ignorant, to a wonder, of the doctrine of Christ, who have no concern, no, not so much as a curiosity, to acquaint themselves with that which the angels desire to look into. 2. That they should question the divine mission of one that had undoubtedly wrought a divine miracle. When they said, We know not whence he is, they meant, "We know not any proof that his doctrine and ministry are from heaven." "Now this is strange," saith the poor man, "that the miracle wrought upon me has not convinced you, and put the matter out of doubt,—that you, whose education and studies give you advantages above others of discerning the things of God, should thus shut your eyes against the light." It is a marvelous work and wonder, when the wisdom of the wise thus perisheth ( Isa. xxix. 14 ), that they deny the truth of that of which they cannot gainsay the evidence. Note, (1.) The unbelief of those who enjoy the means of knowledge and conviction is indeed a marvelous thing, Mark vi. 6 . (2.) Those who have themselves experienced the power and grace of the Lord Jesus do especially wonder at the wilfulness of those who reject him, and, having such good thoughts of him themselves, are amazed that others have not. Had Christ opened the eyes of the Pharisees, they would not have doubted his being a prophet.

Secondly, He argues strongly against them, v. 31-33 . They had determined concerning Jesus that he was not of God ( v. 16 ), but was a sinner ( v. 24 ), in answer to which the man here proves not only that he was not a sinner ( v. 31 ), but that he was of God, v. 33 .

a. He argues here, ( a. ) With great knowledge. Though he could not read a letter of the book, he was well acquainted with the scripture and the things of God; he had wanted the sense of seeing, yet had well improved that of hearing, by which faith cometh; yet this would not have served him if he had not had an extraordinary presence of God with him, and special aids of his Spirit, upon this occasion. ( b. ) With great zeal for the honour of Christ, whom he could not endure to hear run down, and evil spoken of. ( c. ) With great boldness, and courage, and undauntedness, not terrified by the proudest of his adversaries. Those that are ambitious of the favours of God must not be afraid of the frowns of men. "See here," saith Dr. Whitby, "a blind man and unlearned judging more rightly of divine things than the whole learned council of the Pharisees, whence we learn that we are not always to be led by the authority of councils, popes, or bishops; and that it is not absurd for laymen sometimes to vary from their opinions, these overseers being sometimes guilty of great oversights."

b. His argument may be reduced into form, somewhat like that of David, Ps. lxvi. 18-20 . The proposition in David's argument is, If I regard iniquity in my heart, God will not hear me; here it is to the same purport, God heareth not sinners: the assumption there is, But verily God hath heard me; here it is, Verily God hath heard Jesus, he hath been honoured with the doing of that which was never done before: the conclusion there is to the honour, Blessed be God; here to the honour of the Lord Jesus, He is of God.

( a. ) He lays it down for an undoubted truth that none but good men are the favourites of heaven ( v. 31 ): Now we know, you know it as well as I, that God heareth not sinners; but if any man be a worshipper of God, and does his will, him he heareth. Here,

[ a. ] The assertions, rightly understood, are true. First, Be it spoken to the terror of the wicked, God heareth not sinners, that is, such sinners as the Pharisees meant when they said of Christ, He is a sinner, one that, under the shelter of God's name, advanced the devil's interest. This bespeaks no discouragement to repenting returning sinners, but to those that go on still in their trespasses, that make their prayers not only consistent with, but subservient to, their sins, as the hypocrites do; God will not hear them, he will not own them, nor give an answer of peace to their prayers. Secondly, Be it spoken to the comfort of the righteous, If any man be a worshipper of God, and does his will, him he heareth. Here is, 1. The complete character of a good man: he is one that worships God, and does his will; he is constant in his devotions at set times, and regular in his conversation at all times. He is one that makes it his business to glorify his Creator by the solemn adoration of his name and a sincere obedience to his will and law; both must go together. 2. The unspeakable comfort of such a man: him God hears; hears his complaints, and relieves him; hears his appeals, and rights him; hears his praises, and accepts them; hears his prayers, and answers them, Ps. xxxiv. 15 .

[ b. ] The application of these truths is very pertinent to prove that he, at whose word such a divine power was put forth as cured one born blind, was not a bad man, but, having manifestly such an interest in the holy God as that he heard him always ( ch. ix. 31, 32 ), was certainly a holy one.

( b. ) He magnifies the miracles which Christ had wrought, to strengthen the argument the more ( v. 32 ): Since the world began was it not heard that any man opened the eyes of one that was born blind. This is to show either, [ a. ] That it was a true miracle, and above the power of nature; it was never heard that any man, by the use of natural means, had cured one that was born blind; no doubt, this man and his parents had been very inquisitive into cases of this nature, whether any such had been helped, and could hear of none, which enabled him to speak this with the more assurance. Or, [ b. ] That it was an extraordinary miracle, and beyond the precedents of former miracles; neither Moses nor any of the prophets, though they did great things, ever did such things as this, wherein divine power and divine goodness seem to strive which should outshine. Moses wrought miraculous plagues, but Christ wrought miraculous cures. Note, First, The wondrous works of the Lord Jesus were such as the like had never been done before. Secondly, It becomes those who have received mercy from God to magnify the mercies they have received, and to speak honourably of them; not that thereby glory may redound to themselves, and they may seem to be extraordinary favourites of Heaven, but that God may have so much the more glory.

( c. ) He therefore concludes, If this man were not of God, he could do nothing, that is, nothing extraordinary, no such thing as this; and therefore, no doubt, he is of God, notwithstanding his nonconformity to your traditions in the business of the sabbath day. Note, What Christ did on earth sufficiently demonstrated what he was in heaven; for, if he had not been sent of God, he could not have wrought such miracles. It is true the man of sin comes with lying wonders, but not with real miracles; it is likewise supposed that a false prophet might, by divine permission, give a sign or a wonder ( Deut. xiii. 1, 2 ), yet the case is so put as that it would carry with it its own confutation, for it is to enforce a temptation to serve other gods, which was to set God against himself. It is true, likewise, that many wicked people have in Christ's name done many wonderful works, which did not prove those that wrought them to be of God, but him in whose name they were wrought. We may each of us know by this whether we are of God or no: What do we? What do we for God, for our souls, in working out our salvation? What do we more than others?

[2.] The Pharisees, finding themselves unable either to answer his reasonings or to bear them, fell foul upon him, and with a great deal of pride and passion broke off the discourse, v. 34 . Here we are told,

35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? 36 He answered and said, Who is he, Lord, that I might believe on him? 37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38 And he said, Lord, I believe. And he worshipped him.

In these verses we may observe,

I. The tender care which our Lord Jesus took of this poor man ( v. 35 ): When Jesus heard that they had cast him out (for it is likely the town rang of it, and everybody cried out shame upon them for it), then he found him, which implies his seeking him and looking after him, that he might encourage and comfort him, 1. Because he had, to the best of his knowledge, spoken so very well, so bravely, so boldly, in defence of the Lord Jesus. Note, Jesus Christ will be sure to stand by his witnesses, and own those that own him and his truth and ways. Earthly princes neither do, nor can, take cognizance of all that vindicate them and their government and administration; but our Lord Jesus knows and observes all the faithful testimonies we bear to him at any time, and a book of remembrance is written, and it shall redound not only to our credit hereafter, but our comfort now. 2. Because the Pharisees had cast him out and abused him. Besides the common regard which the righteous Judge of the world has to those who suffer wrongfully ( Ps. ciii. 6 ), there is a particular notice taken of those that suffer in the cause of Christ and for the testimony of a good conscience. Here was one poor man suffering for Christ, and he took care that as his afflictions abounded his consolations should much more abound. Note, (1.) Though persecutors may exclude good men from their communion, yet they cannot exclude them from communion with Christ, nor put them out of the way of his visits. Happy are they who have a friend from whom men cannot debar them. (2.) Jesus Christ will graciously find and receive those who for his sake are unjustly rejected and cast out by men. He will be a hiding place to his outcasts, and appear, to the joy of those whom their brethren hated and cast out.

II. The comfortable converse Christ had with him, wherein he brings him acquainted with the consolation of Israel. He had well improved the knowledge he had, and now Christ gives him further instruction; for he that is faithful in a little shall be entrusted with more, Matt. xiii. 12 .

1. Our Lord Jesus examines his faith: " Dost thou believe on the Son of God? Dost thou give credit to the promises of the Messiah? Dost thou expect his coming, and art thou ready to receive and embrace him when he is manifested to thee?" This was that faith of the Son of God by which the saints lived before his manifestation. Observe, (1.) The Messiah is here called the Son of God, and so the Jews had learned to call him from the prophecies, Ps. ii. 7 ; lxxxix. 27 . See ch. i. 49 , Thou art the Son of God, that is, the true Messiah. Those that expected the temporal kingdom of the Messiah delighted rather in calling him the Son of David, which gave more countenance to that expectation, Matt. xxii. 42 . But Christ, that he might give us an idea of his kingdom, as purely spiritual and divine, calls himself the Son of God, and rather Son of man in general than of David in particular. (2.) The desires and expectations of the Messiah, which the Old-Testament saints had, guided by and grounded upon the promise, were graciously interpreted and accepted as their believing on the Son of God. This faith Christ here enquires after: Dost thou believe? Note, The great thing which is now required of us ( 1 John iii. 23 ), and which will shortly be enquired after concerning us, is our believing on the Son of God, and by this we must stand or fall for ever.

2. The poor man solicitously enquires concerning the Messiah he was to believe in, professing his readiness to embrace him and close with him ( v. 36 ): Who is he, Lord, that I may believe on him? (1.) Some think he did know that Jesus, who cured him, was the Son of God, but did not know which was Jesus, and therefore, supposing this person that talked with him to be a follower of Jesus, desired him to do him the favour to direct him to his master; not that he might satisfy his curiosity with the sight of him, but that he might the more firmly believe in him, and profess his faith, and know whom he had believed. See Cant. v. 6, 7 ; iii. 2, 3 . It is Christ only that can direct us to himself. (2.) Others think he did know that this person who talked with him was Jesus, the same that cured him, whom he believed a great and good man and a prophet, but did not yet know that he was the Son of God and the true Messiah. "Lord, I believe there is a Christ to come; thou who hast given me bodily sight, tell me, O tell me, who and where this Son of God is." Christ's question intimated that the Messiah was come, and was now among them, which he presently takes the hint of, and asks, Where is he, Lord? The question was rational and just: Who is he, Lord, that I may believe on him? For how could he believe in one of whom he had not heard; the work of ministers is to tell us who the Son of God is, that we may believe on him, ch. xx. 31 .

3. Our Lord Jesus graciously reveals himself to him as that Son of God on whom he must believe: Thou hast both seen him, and it is he that talketh with thee, v. 37 . Thou needest not go far to find out the Son of God, Behold the Word is nigh thee. We do not find that Christ did thus expressly, and in so many words, reveal himself to any other as to this man here and to the woman of Samaria: I that speak unto thee am he. He left others to find out by arguments who he was, but to these weak and foolish things of the world he chose to manifest himself, so as not to the wise and prudent. Christ here describes himself to this man by two things, which express his great favour to him:— (1.) Thou hast seen him; and he was much indebted to the Lord Jesus for opening his eyes, that he might see him. Now he was made sensible, more than ever, what an unspeakable mercy it was to be cured of his blindness, that he might see the Son of God, a sight which rejoiced his heart more than that of the light of this world. Note, The Greatest comfort of bodily eyesight is its serviceableness to our faith and the interests of our souls. How contentedly might this man have returned to his former blindness, like old Simeon, now that his eyes had seen God's salvation! If we apply this to the opening of the eyes of the mind, it intimates that spiritual sight is given principally for this end, that we may see Christ, 2 Cor. iv. 6 . Can we say that by faith we have seen Christ, seen him in his beauty and glory, in his ability and willingness to save, so seen him as to be satisfied concerning him, to be satisfied in him? Let us give him the praise, who opened our eyes. (2.) It is he that talketh with thee; and he was indebted to Christ for condescending to do this. He was not only favoured with a sight of Christ, but was admitted into fellowship and communion with him. Great princes are willing to be seen by those whom yet they will not vouchsafe to talk with. But Christ, by his word and Spirit, talks with those whose desires are towards him, and in talking with them manifests himself to them, as he did to the two disciples, when he talked their hearts warm, Luke xxiv. 32 . Observe, This poor man was solicitously enquiring after the Saviour, when at the same time he saw him, and was talking with him. Note, Jesus Christ is often nearer the souls that seek him than they themselves are aware of. Doubting Christians are sometimes saying, Where is the Lord? and fearing that they are cast out from his sight when at the same time it is he that talks with them, and puts strength into them.

39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, 2 Thess. i. 6, 7 . Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is,

I. The account Christ gives of his design in coming into the world ( v. 39 ): " For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them." What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench.

1. His business into the world was great; he came to keep the assizes and general goal-delivery. He came for judgment, that is, (1.) To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly. (2.) To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him. (3.) To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution.

2. This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death. (1.) This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos. i. 10 ; ii. 23 . The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened. (2.) To particular sons. Christ came into the world, [1.] Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa. lxi. 1 . [2.] Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating thing, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Ezek. xxxiv. 17 , 22 .

II. The Pharisees' cavil at this. They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. "Now," say they, "we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too? " This is scandalum magnatum—a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers ( Luke xi. 45 ): " Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?" Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees.

III. Christ's answer to this cavil, which, if it did not convince them, yet silenced them: If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For,

1. If you were blind, you would have no sin. (1.) "If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin. " The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) "If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state." Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency.

2. " But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable." And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.

1-5. as Jesus passed by, he saw a man which was blind from birth-- and who "sat begging" ( Joh 9:8 ).

6-7. he spat on the ground, and made clay ... and he anointed the eyes of the blind man-- These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mr 6:13 and see on Joh 7:33 .)

8-15. The neighbours therefore ... said, Is not this he that sat and begged-- Here are a number of details to identify the newly seeing with the long-known blind beggar.

16-17. This man is not of God, &c.-- (See on Joh 5:9 ; Joh 5:16 ).

Others said, &c.-- such as Nicodemus and Joseph.

18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight-- Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving it to himself, as a competent witness, to speak as to the cure. They prevaricated, however, in saying they "knew not who had opened his eyes," for "they feared the Jews," who had come to an understanding (probably after what is recorded, Joh 7:50 , &c.; but by this time well known), that whoever owned Him as the Christ would be put out of the synagogue--that is, not simply excluded, but excommunicated.

24-34. Give God the praise; we know that this man is a sinner-- not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.

35-38. Jesus heard-- that is, by intelligence brought Him.

that they had cast him out; and when he had found him-- by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.

he said unto him, Dost thou believe on the Son of God?-- A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present teachable frame--into the highest truth.

39-41. Jesus said-- perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.

that they which see not might see, &c.-- rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5 , and compare Lu 4:18 ).

that they which see might be made blind-- judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.