{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.9.1-2.1","start":1,"end":2,"heading":"Homily LVI. John ix. 1, 2","excerpt":"[1.] “And as Jesus passed by, He saw a man which was blind from his birth.” Being full of love for man, and caring for our salvation, and desiring to stop the mouths of the foolish, He omitteth nothing of His own part, though there be none to give heed. And the Prophet knowing this saith, “That Thou mightest be justified when Thou speakest, and be clear when Thou art judged.” ( Ps. li. 4.) Wherefore here, when they would not receive His sublime sayings, but said that He had a devil, and attempted to kill Him, He went forth from the Temple, and healed the blind, mitigating their rage by His absence, and by working the miracle softening their hardness and cruelty, and establishing His assertions. And He worketh a miracle which was no common one, but one which took place then for the first time. “Since the world began,” saith he who was healed, “was it not heard that any man opened the eyes of one that was born blind.” ( Ver. 32.) Some have, perhaps, opened the eyes of the blind, but of one born blind never. And that on going out of the Temple, He proceeded intentionally to the work, is clear from this; it was He who saw the blind man, not the blind man who came to Him; and so earnestly did He look upon him, that even His disciples perceived it. From this, at least, they came to question Him; for when they saw Him earnestly regarding the man, they asked Him, saying, “Who did sin, this man, or his parents?” A mistaken question, for how could he sin before he was born? and how, if his parents had sinned, would he have been punished? Whence then came they to put this question? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.1","cites":[{"at":381,"text":"Ps. li. 4","label":"Psalms 51:4","href":"/psa/51/#v4","status":"detected"},{"at":932,"text":"Ver. 32","label":"John 9:32","href":"/jhn/9/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p4"},{"id":"chrysostom.JHN.9.3.1","start":3,"end":3,"heading":"Homily LVI. John ix. 1, 2","excerpt":"Ver. 3. “Neither hath this man sinned, nor his parents.”\n\nThis He saith not as acquitting them of sins, for He saith not simply, “Neither hath this man sinned, nor his parents,” but addeth, “that he should have been born blind —but that the Son of God should be glorified in him.” “For both this man hath sinned and his parents, but his blindness proceedeth not from that.” And this He said, not signifying that though this man indeed was not in such case, yet that others had been made blind from such a cause, the sins of their parents, since it cannot be that when one sinneth another should be punished. For if we allow this, we must also allow that he sinned before his birth. As therefore when He declared, “neither hath this man sinned,” He said not that it is possible to sin from one’s very birth, and be punished for it; so when He said, “nor his parents,” He said not that one may be punished for his parents’ sake. This supposition He re moveth by the mouth of Ezekiel; “As I live saith the Lord, this proverb shall not be, that is used, The fathers have eaten sour grapes, and the children’s teeth are set on edge.” ( Ezek. xviii. 3, 2.) And Moses saith, “The father shall not die for the child, neither shall the child die for the father.” ( Deut. xxiv. 16.) And of a certain king Scripture saith, that for this very reason he did not this thing, observing the law of Moses. But if any one argue, “How then is it said, ‘Who visiteth the sins of the parents upon the children unto the third and fourth generation’?” ( Deut. v. 9 ); we should make this answer, that the assertion is not universal, but that it is spoken with reference to certain who came out of Egypt. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.1","cites":[{"at":1131,"text":"Ezek. xviii. 3, 2","label":"Ezekiel 18:3","href":"/ezk/18/#v3","status":"detected"},{"at":1256,"text":"Deut. xxiv. 16","label":"Deuteronomy 24:16","href":"/deu/24/#v16","status":"detected"},{"at":1531,"text":"Deut. v. 9","label":"Deuteronomy 5:9","href":"/deu/5/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p5"},{"id":"chrysostom.JHN.9.3.2","start":3,"end":3,"heading":"Homily LVI. John ix. 1, 2","excerpt":"“That the glory of God should be made manifest,” He saith.\n\nLo, here again is another difficulty, if without this man’s punishment, it was not possible that the glory of God should be shown. Certainly it is not said that it was impossible, for it was possible, but, “that it might be manifested even in this man.” “What,” saith some one, “did he suffer wrong for the glory of God?” What wrong, tell me? For what if God had never willed to produce him at all? But I assert that he even received benefit from his blindness: since he recovered the sight of the eyes within. What were the Jews profited by their eyes? They incurred the heavier punishment, being blinded even while they saw. And what injury had this man by his blindness? For by means of it he recovered sight. As then the evils of the present life are not evils, so neither are the good things good; sin alone is an evil, but blindness is not an evil. And He who had brought this man from not being into being, had also power to leave him as he was.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p10"},{"id":"chrysostom.JHN.9.3.3","start":3,"end":3,"heading":"Homily LVI. John ix. 1, 2","excerpt":"[2.] But some say, that this conjunction is not at all expressive of cause, but relates to the consequence of the miracle; as when He saith, “For judgment I am come into this world, that they which see not might see, and that they which see might be made blind” ( ver. 39 ); and yet it was not for this He came, that those who saw might be made blind. And again Paul, “Because that which may be known of God is manifested in them, that they may be without excuse” ( Rom. i. 19, 20 ); yet He showed it not unto them for this, that they might be deprived of excuse, but that they might obtain excuse. And again in another place, “The Law entered, that the offense might abound” ( Rom. v. 20 ); yet it was not for this that it entered, but that sin might be checked. Seest thou everywhere that the conjunction relates to the consequence? For as some excellent architect may build part of a house, and leave the rest unfinished, so that to those who believe not he may prove, by means of that remnant, that he is author of the whole; so also God joineth together and completeth our body, as it were a house decayed, healing the withered hand, bracing the palsied limbs, straightening the lame, cleansing the lepers, raising up the sick, making sound the crippled, recalling the dead from death, opening the eyes that were closed, or adding them where before they were not; all which things, being blemishes arising from the infirmity of our nature, He by correcting showed His power.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.2","cites":[{"at":264,"text":"ver. 39","label":"John 9:39","href":"/jhn/9/#v39","status":"detected"},{"at":466,"text":"Rom. i. 19, 20","label":"Romans 1:19–20","href":"/rom/1/#v19","status":"detected"},{"at":678,"text":"Rom. v. 20","label":"Romans 5:20","href":"/rom/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p14"},{"id":"chrysostom.JHN.9.4.1","start":4,"end":4,"heading":"Homily LVI. John ix. 1, 2","excerpt":"Ver. 4. “I must work the works of Him that sent Me.”\n\nThat is, “I must manifest Myself, and do the things which may show that I do the same things with the Father”; not things “similar,” but, “the same,” an expression which marks greater unvaryingness, and which is used of those who do not differ ever so little. Who then after this will face Him, when he seeth that He hath the same power with the Father? For not only did He form or open eyes, but gave also the gift of sight, which is a proof that He also breathed in the soul. Since if that did not work, the eye, though perfected, could never see anything; so that He gave both the energy which is from the soul, and gave the member also possessing all things, both arteries and nerves and veins, and all things of which our body is composed.\n\n“I must work while it is day.”\n\nWhat mean these words? To what conclusion do they lead? To an important one. For what He saith is of this kind. “While it is day, while men may believe on Me, while this life lasteth, I must work.”\n\n“The night cometh,” that is, futurity, “when no man can work.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p21"},{"id":"chrysostom.JHN.9.4.2","start":4,"end":4,"heading":"Homily LVI. John ix. 1, 2","excerpt":"He said not, “when I cannot work,” but, “when no man can work”: that is, when there is no longer faith, nor labors, nor repentance. For to show that He calleth faith, a “work,” when they say unto Him, “What shall we do, that we might work the works of God?” ( c. vi. 28 ), He replieth, “This is the work of God, that ye believe on Him whom He hath sent.” How then can no man work this work in the future world? Because there faith is not, but all, willingly, or unwillingly, will submit. For lest any one should say that He acted as He did from desire of honor, He showeth that He did all to spare them who had power to believe “here” only, but who could no longer “there” gain any good thing. On this account, though the blind man came not to Him, He did what He did: for that the man was worthy to be healed, that had he seen he would have believed and come to Christ, that had he heard from any that He was present, he would not even so have been neglectful, is clear from what follows, from his courage, from his very faith. For it was likely that he would have considered with himself, and have said, “What is this? He made clay, and anointed my eyes, and said to me, ‘Go, wash;’ could he not have healed me, and then have sent me to Siloam? Often have I washed there with many others, and have gained no good; had he possessed any power, he would while present have healed me.” Just as Naaman spake respecting Elisha; for he too being commanded to go wash in Jordan, believed not, and this too when there was such a fame abroad concerning Elisha. ( 2 Kings v. 11.) But the blind man neither disbelieved, nor contradicted, nor reasoned with himself, “What is this? Ought he to have put on clay? This is rather to blind one the more: who ever recovered sight so?” But he used no such reasonings. Seest thou his steadfast faith and zeal?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.2","cites":[{"at":260,"text":"c. vi. 28","label":"John 6:28","href":"/jhn/6/#v28","status":"detected"},{"at":1555,"text":"2 Kings v. 11","label":"2 Kings 5:11","href":"/2ki/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p27"},{"id":"chrysostom.JHN.9.5.1","start":5,"end":5,"heading":"Homily LVI. John ix. 1, 2","excerpt":"Ver. 5. “As long as I am in the world, I am the Light of the world.”\n\n[3.] As also He said to others, “Believe while the light is with you.” ( c. xii. 36.) Wherefore then did Paul call this life “night” and that other “day”? Not opposing Christ, but saying the same thing, if not in words yet in sense; for he also saith, “The night is far spent, the day is at hand.” ( Rom. xiii. 12.) The present time he calleth “night,” because of those who sit in darkness, or because he compareth it with that day which is to come, Christ calleth the future “night,” because there sin has no power to work; but Paul calleth the present life night, because they are in darkness who continue in wickedness and unbelief. Addressing himself then to the faithful he said, “The night is far spent, the day is at hand,” since they should enjoy that light; and he calleth the old life night. “Let us put away,” he saith, “the works of darkness.” Seest thou that he telleth them that it is “night”? wherefore he saith, “Let us walk honestly as in the day,” that we may enjoy that light. For if this light be so good, consider what that will be; as much as the sunlight is brighter than the flame of a candle, so much and far more is that light better than this. And signifying this, Christ saith, that “the sun shall be darkened.” Because of the excess of that brightness, not even the sun shall be seen.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","locus":"56.2","cites":[{"at":143,"text":"c. xii. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":370,"text":"Rom. xiii. 12","label":"Romans 13:12","href":"/rom/13/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/56/#iv.lviii-p30"},{"id":"chrysostom.JHN.9.6-7.1","start":6,"end":7,"heading":"Homily LVII. John ix. 6, 7","excerpt":"[1.] Those who intend to gain any advantage from what they read, must not pass by even any small portion of the words; and on this account we are bidden to “search” the Scriptures, because most of the words, although at first sight easy, appear to have in their depth much hidden meaning. For observe of what sort is the present case. “Having said these words,” It saith,“He spat on the ground.” What words? “That the glory of God should be made manifest,” and that, “I must work the works of Him that sent Me.” For not without a cause hath the Evangelist mentioned to us His words, and added that, “He spat,” but to show that He confirmed His words by deeds. And why used He not water instead of spittle for the clay? He was about to send the man to Siloam: in order therefore that nothing might be ascribed to the fountain, but that thou mightest learn that the power proceeding from His mouth, the same both formed and opened the man’s eyes, He “spat on the ground”; this at least the Evangelist signified, when he said, “And made clay of the spittle.” Then, that the successful issue might not seem to be of the earth, He bade him wash. But wherefore did He not this at once, instead of sending him to Siloam? That thou mayest learn the faith of the blind man, and that the obstinacy of the Jews might be silenced: for it was probable that they would all see him as he departed, having the clay spread upon his eyes, since by the strangeness of the thing he would attract to himself all, both those who did and those who did not know him, and they would observe him exactly. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p4"},{"id":"chrysostom.JHN.9.7.1","start":7,"end":7,"heading":"Homily LVII. John ix. 6, 7","excerpt":"“Which is, Sent.”\n\nThat thou mayest learn that there also it was Christ who healed him. As Paul saith, “They drank of that spiritual Rock that followed them, and that Rock was Christ.” ( 1 Cor. x. 4.) As then Christ was the spiritual Rock, so also was He the spiritual Siloam. To me also the sudden coming in of the water seems to hint an ineffable mystery. What is that? The unlooked for (nature) of His appearance, beyond all expectation.\n\nBut observe the mind of the blind man, obedient in everything. He said not, “If it is really the clay or the spittle which gives me eyes, what need of Siloam? Or if there be need of Siloam, what need of the clay? Why did he anoint me? Why bid me wash?” But he entertained no such thoughts, he held himself prepared for one thing only, to obey in all things Him who gave the command, and nothing that was done offended him. If any one ask, “How then did he recover his sight, when he had removed the clay?” he will hear no other answer from us than that we know not the manner. And what wonder if we know it not, since not even the Evangelist knew, nor the very man that was healed? What had been done he knew, but the manner of doing it he could not comprehend. So when he was asked he said, that “He put clay upon mine eyes, and I washed, and do see”; but how this took place he cannot tell them, though they ask ten thousand times.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.1","cites":[{"at":187,"text":"1 Cor. x. 4","label":"1 Corinthians 10:4","href":"/1co/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p6"},{"id":"chrysostom.JHN.9.8-9.1","start":8,"end":9,"heading":"Homily LVII. John ix. 6, 7","excerpt":"Ver. 8, 9. “The neighbors therefore, and they which had seen him, that he was a beggar, said, Is not this he that sat and begged? Some said, This is he.”\n\nThe strangeness of what had been brought to pass led them even to unbelief, though so much had been contrived that they might not disbelieve. They said, “Is not this he that sat and begged?” O the lovingkindness of God! Whither did He descend, when with great kindness He healed even beggars, and so silenced the Jews, because He deemed not the illustrious, nor the distinguished, nor the rulers, but men of no mark to be fit objects of the same Providence. For He came for the salvation of all.\n\nAnd what happened in the case of the paralytic, happened also with this man, for neither did the one or the other know who it was that healed him. And this was caused by the retirement of Christ, for Jesus when He healed always retired, that all suspicion might be removed from the miracles. Since how could they who knew not who He was flatter Him, or join in contriving what had been done? Neither was this man one of those who went about, but of those who sat at the doors of the Temple. Now when all were doubting concerning him, what saith he?\n\n“I am he.”\n\nHe was not ashamed of his former blindness, nor did he fear the wrath of the people, nor did he decline showing himself that he might proclaim his Benefactor.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p11"},{"id":"chrysostom.JHN.9.10-11.1","start":10,"end":11,"heading":"Homily LVII. John ix. 6, 7","excerpt":"Ver. 10, 11. “They said unto him, How were thine eyes opened? He answered and said, A man that is called Jesus.”\n\nWhat sayest thou? Doth “a man” work such deeds? As yet he knew nothing great concerning Him.\n\n“A man that is called Jesus made clay, and anointed mine eyes.”\n\n[2.] Observe how truthful he is. He saith not whence He made it, for he speaks not of what he doth not know; he saw not that He spat on the ground, but that He spread it on he knew from sense and touch.\n\n“And said unto me, Go, wash in the pool of Siloam.”\n\nThis too his hearing witnessed to him. But how did he recognize His voice? From His conversation with the disciples. And saying all this, and having received the witness by the works, the manner (of the cure) he cannot tell. Now if faith is needed in matters which are felt and handled, much more in the case of things invisible.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p19"},{"id":"chrysostom.JHN.9.12-14.1","start":12,"end":14,"heading":"Homily LVII. John ix. 6, 7","excerpt":"Ver. 12. “They said unto him, Where is he? He said, I know not.”\n\nThey said, “Where is he?” having already murderous intentions against Him. But observe the modesty of Christ, how He continued not with those who were healed; because He neither desired to reap glory, nor to draw a multitude, nor to make a show of Himself. Observe too how truthfully the blind man maketh all his answers. The Jews desired to find Christ to bring Him to the priests, but when they did not find Him, they brought the blind man to the Pharisees, as to those who would question him more severely. For which reason the Evangelist remarks, that it was “the Sabbath” ( ver. 14 ), in order to point out their wicked thoughts, and the cause for which they sought Him, as though forsooth they had found a handle, and could disparage the miracle by means of what appeared to be a transgression of the Law. And this is clear from their saying immediately on seeing him nothing but, “How opened he thine eyes?” Observe also the manner of their speech; they say not, “How didst thou receive thy sight?” but, “How opened he thine eyes?” thus affording him an excuse for slandering Jesus, because of His having worked. But he speaks to them shortly, as to men who had already heard; for without mentioning His name, or that “He said unto me, Go, wash,” he at once saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.2","cites":[{"at":645,"text":"ver. 14","label":"John 9:14","href":"/jhn/9/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p25"},{"id":"chrysostom.JHN.9.15.1","start":15,"end":15,"heading":"Homily LVII. John ix. 6, 7","excerpt":"Ver. 15. “He put clay upon my eyes, and I washed, and do see.”\n\nBecause the slander was now become great, and the Jews had said, “Behold what work Jesus doth on the Sabbath day, he anointeth with clay!” But observe, I pray you, how the blind man is not disturbed. When being questioned he spake in the presence of those others without danger, it was no such great thing to tell the truth, but the wonder is, that now when he is placed in a situation of greater fear, he neither denies nor contradicts what he had said before. What then did the Pharisees, or rather what did the others also? They had brought him (to the Pharisees), as being about to deny; but, on the contrary, that befell them which they desired not, and they learned more exactly. And this they everywhere have to endure, in the case of miracles; but this point we will more clearly demonstrate in what follows. What said the Pharisees?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p29"},{"id":"chrysostom.JHN.9.16.1","start":16,"end":16,"heading":"Homily LVII. John ix. 6, 7","excerpt":"Ver. 16. “Some said,” (not all, but the more forward,) “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?”\n\nSeest thou that they were led up by the miracles? For hear what they say now, who before this had sent to bring Him. And if all did not so, (for being rulers through vainglory they fell into unbelief,) yet still the greater number even of the rulers believed on Him, but confessed Him not. Now the multitude was easily overlooked, as being of no great account in their synagogue, but the rulers being more conspicuous had the greater difficulty in speaking boldly, or some the love of rule restrained, others cowardice, and the fear of the many. Wherefore also He said, “How can ye believe who receive honor from men?” ( c. v. 44.) And these who were seeking to kill Him unjustly said that they were of God, but that He who healed the blind could not be of God, because He kept not the Sabbath; to which the others objected, that a sinner could not do such miracles. Those first maliciously keeping silence about what had taken place, brought forward the seeming transgression; for they said not, “He healeth on the Sabbath day,” but, “He keepeth not the Sabbath.” These, on the other hand, replied weakly, for when they ought to have shown that the Sabbath was not broken, they rely only upon the miracles; and with reason, for they still thought that He was a man. If this had not been the case, they might besides have urged in His defense, that He was Lord of the Sabbath which Himself had made, but as yet they had not this opinion. Anyhow, none of them dared to say what he wished openly, or in the way of an assertion, but only in the way of doubt, some from not having boldness of speech, others through love of rule.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.2","cites":[{"at":805,"text":"c. v. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p31"},{"id":"chrysostom.JHN.9.16.2","start":16,"end":16,"heading":"Homily LVII. John ix. 6, 7","excerpt":"“There was therefore a division among them.” This division first began among the people, then later among the rulers also, and some said, “He is a good man”; others, “Nay, but he deceiveth the people.” ( c. vii. 12.) Seest thou that the rulers were more void of understanding than the many, since they were divided later than they? and after they were divided, they did not exhibit any noble feeling, when they saw the Pharisees pressing upon them. Since had they been entirely separated from them, they would soon have known the truth. For it is possible to do well in separating. Wherefore also Himself hath said, “I am come not to bring peace upon the earth but a sword.” ( Matt. x. 34.) For there is an evil concord, and there is a good disagreement. Thus they who built the tower ( Gen. xi. 4 ), agreed together to their own hurt; and these same again were separated, though unwillingly, yet for their good. Thus also Corah and his company agreed together for evil, therefore they were separated for good; and Judas agreed with the Jews for evil. So division may be good, and agreement may be evil. Wherefore It saith, “If thine eye offend thee, smite it out, if thy foot, cut it off.” ( Matt. v. 29, and xviii. 8.) Now if we must separate ourselves from an ill-joined limb, must we not much more from friends united to us for evil ? So that agreement is not in all cases a good, just as division is not in all cases an evil.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","locus":"57.2","cites":[{"at":204,"text":"c. vii. 12","label":"John 7:12","href":"/jhn/7/#v12","status":"detected"},{"at":677,"text":"Matt. x. 34","label":"Matthew 10:34","href":"/mat/10/#v34","status":"detected"},{"at":787,"text":"Gen. xi. 4","label":"Genesis 11:4","href":"/gen/11/#v4","status":"detected"},{"at":1193,"text":"Matt. v. 29","label":"Matthew 5:29","href":"/mat/5/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/57/#iv.lix-p35"},{"id":"chrysostom.JHN.9.17.1","start":17,"end":17,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"[1.] We must go over the Scriptures not in a chance way or carelessly, but with all exactness, that we be not entangled. Since even now in this place one might with show of reason question, how, when they had asserted, “This man is not of God, because he keepeth not the Sabbath,” they now say to the man, “What sayest thou of him, that he hath opened thine eyes?” and not, “What sayest thou of him, that he hath broken the Sabbath?” but put now that which was the ground of the defense, not that of the accusation. What then have we to reply? That these (who speak) are not the men who said, “This man is not of God,” but those who separated themselves from them, who also said, “A man that is a sinner cannot do such miracles.” For desiring to silence their opponents the more, in order that they may not seem to be partisans of Christ, they bring forward the man who had received proof of His power, and question him. Observe now the wisdom of the poor man, he speaketh more wisely than them all. First he saith, “He is a Prophet”; and shrank not from the judgment of the perverse Jews who spake against Him and said, “How can this man be of God, not keeping the Sabbath?” but replied to them, “He is a Prophet.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p4"},{"id":"chrysostom.JHN.9.18.1","start":18,"end":18,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"“And they did not believe that he had been blind, and received his sight, until they had called his parents.”\n\nObserve in how many ways they attempt to obscure and take away the miracle. But this is the nature of truth, by the very means by which it seems to be assailed by men, by these it becomes stronger, it shines by means of that by which it is obscured. For if these things had not taken place, the miracle might have been suspected by the many; but now, as if desiring to lay bare the truth, so do they use all means, and would not have acted otherwise, supposing they had done all in Christ’s behalf. For they first attempted to cast Him down by occasion of this mode (of cure), saying, “How opened he thine eyes?” that is, “was it by some sorcery?” In another place also, when they had no charge to bring against Him, they endeavored to insult the mode of the cure, saying, “He doth not cast out devils save by Beelzebub.” ( Matt. xii. 24.) And here again, when they have nothing to say, they betake themselves to the time (of cure), saying, “He breaketh the Sabbath”; and again, “He is a sinner.” Yet He asked you, who would slay Him, and who were ready to lay hold of His actions, most plainly, saying, “Which of you convinceth Me of sin?” ( c. viii. 46 ); and no man spake, nor said “Thou blasphemest because thou makest thyself without sin.” But if they had had it in their power to say so, they would not have held their peace. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.1","cites":[{"at":935,"text":"Matt. xii. 24","label":"Matthew 12:24","href":"/mat/12/#v24","status":"detected"},{"at":1254,"text":"c. viii. 46","label":"John 8:46","href":"/jhn/8/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p7"},{"id":"chrysostom.JHN.9.19.1","start":19,"end":19,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 19. “Is this your son?” (and they said not, “who once was blind,” but) “of whom ye say that he was born blind?”\n\nAs if they were acting deceitfully, and plotting on behalf of Christ. O ye accursed, utterly accursed! What father would choose to invent such falsehoods against his child? For they almost say, “Whom ye have made out blind, and not only so, but have spread abroad the report everywhere.”\n\n“How then doth he now see?”\n\n[2.] O folly! “Yours,” saith one, “is the trick and the contrivance.” For by these two things do they attempt to lead the parents to a denial; by using the words, “Whom ye say,” and, “How then doth he now see?” Now when there were three questions asked, whether he was their son, whether he had been blind, and how he received his sight, the parents only acknowledged two of them, but do not add the third. And this came to pass for the sake of the truth, in order that none other save the man that was healed, who was also worthy of credit, should acknowledge this matter. And how would the parents have favored (Christ), when even of what they knew some part they spake not through fear of the Jews? What say they?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p17"},{"id":"chrysostom.JHN.9.20-23.1","start":20,"end":23,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 20, 21. “We know that this is our son, and that he was born blind; but by what means he now seeth we know not, or who hath opened his eyes we know not; he is of age, he shall speak for himself.”\n\nBy making him to be worthy of credit, they begged off themselves; “He is not a child, say they, nor incapable, but able to testify for himself.”\n\nVer. 22. “These words spake they, because they feared the Jews.”\n\nObserve how the Evangelist again brings forward their opinion and thoughts. This I say, because of that speech which they before uttered, when they said, “He maketh Himself equal to God.” ( c. v. 18.) For had that also been the opinion of the Jews but not the judgment of Christ, he would have added and said, that “it was a Jewish opinion.” When therefore the parents referred them to him that had been healed, they called him again the second time, and did not say openly and shamelessly, “Deny that Christ healed thee,” but would fain effect this under a pretense of piety.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.2","cites":[{"at":347,"text":"Ver. 22","label":"John 9:22","href":"/jhn/9/#v22","status":"detected"},{"at":603,"text":"c. v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:24","href":"/jhn/9/#v24-catena"}],"inFull":"/works/chrysostom/58/#iv.lx-p24"},{"id":"chrysostom.JHN.9.24.1","start":24,"end":24,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 24. “Give,” saith one, “the glory to God.”\n\nFor to have said to the parents, “Deny that he is your son, and that he was born blind,” would have seemed very ridiculous. And again, to have said this to himself would have been manifest shamelessness. Wherefore they say not so, but manage the matter in another way, saying, “Give God the glory,” that is, “confess that this man hath wrought nothing.”\n\n“We know that this man is a sinner.”\n\n“Why then did ye not convict Him when He said, ‘Which of you convinceth Me of sin?’ ( c. viii. 46.) Whence know ye that He is a sinner?” After that they had said, “Give God the glory,” and the man had made no reply, Christ meeting praised him, and did not rebuke him, nor say, “Wherefore hast thou not given glory to God?” But what said He? “Dost thou believe on the Son of God?” ( ver. 35 ), that thou mayest learn that this is “to give glory to God.” Now had He not been equal in honor to the Father, this would not have been giving glory; but since he that honoreth the Son honoreth the Father also, the blind is with good reason not rebuked. Now while they expected that the parents would contradict and deny the miracle, the Pharisees said nothing to the man himself, but when they saw that they profited nothing by this, they again return to him, saying, “This man is a sinner.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.2","cites":[{"at":528,"text":"c. viii. 46","label":"John 8:46","href":"/jhn/8/#v46","status":"detected"},{"at":824,"text":"ver. 35","label":"John 9:35","href":"/jhn/9/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p31"},{"id":"chrysostom.JHN.9.25.1","start":25,"end":25,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 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.”\n\nSurely the blind man was not terrified? That be far from him. How then doth he who said, “He is a Prophet” ( ver. 17 ), now say, “Whether he be a sinner, I know not”? He said so, not as being in such a state of mind, nor as having persuaded himself of this thing, but desiring to clear Him from their charges by the testimony of the fact, not by his own declaration, and to make the defense credible, when the testimony of the good deed done should decide the matter against them. Since if after many words when the blind man said, “Except this were a righteous man he could not do such miracles” ( ver. 33 ), they were so enraged as to reply, “Thou wast altogether born in sin, and dost thou teach us?” what would they not have said, if he had spoken so from the beginning; what would they not have done? “Whether he be a sinner or not, I know not”; as though he had said, “I say nothing in this man’s favor, I make no declaration at present, yet this I certainly know and would affirm, that if he were a sinner he could not have done such things.” Thus he kept himself free from suspicion, and his testimony uncorrupted, as not speaking from partiality, but as bearing witness according to the fact. When therefore they could neither upset nor remove what had been done, they again return to their former plan, making trifling enquiries about the manner of the cure, like men who search on every side about a prey which is before them, and cannot be hurt, hastening round now in one direction, now in another; and they recur to the man’s former assertions, in order now to make them unsound by continual questions, and say,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.2","cites":[{"at":241,"text":"ver. 17","label":"John 9:17","href":"/jhn/9/#v17","status":"detected"},{"at":731,"text":"ver. 33","label":"John 9:33","href":"/jhn/9/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p38"},{"id":"chrysostom.JHN.9.26-27.1","start":26,"end":27,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 26. “What did he to thee? How opened he thine eyes?”\n\nWhat was his reply? Having conquered and cast them down, he no longer speaks to them submissly. As long as the matter needed enquiry and arguments he spake guardedly, while he supplied the proof; but when he had conquered and gained a splendid victory, he then takes courage, and tramples upon them. What saith he?\n\nVer. 27. “I have told you once, and ye did not hear; wherefore would ye hear it again?”\n\nSeest thou the bold-speaking of a beggar towards Scribes and Pharisees? So strong is truth, so weak is falsehood. Truth, though she take hold but of ordinary men, maketh them to appear glorious; the other, even though it be with the strong, shows them weak. What he saith is of this kind: “Ye give no heed to my words, therefore I will no longer speak or answer you continually, who question me to no purpose, and who do not desire to hear in order to learn, but that you may insult over my words.”\n\n“Will ye also be His disciples?”\n\n[3.] Now he hath ranked himself among the band of disciples, for the “will ye also?” is the expression of one who is declaring himself to be a disciple. Then he mocked and annoyed them abundantly. For since he knew that this struck them hard, he said it, wishing to upbraid them with exceeding severity; the act of a soul courageous, soaring on high and despising their madness, pointing out the greatness of this dignity, in which he was very confident, and showing that they insulted him who was a man worthy to be admired, but that he took not the insult to himself, but grasped as an honor what they offered as a reproach.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.2","cites":[{"at":375,"text":"Ver. 27","label":"John 9:27","href":"/jhn/9/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p43"},{"id":"chrysostom.JHN.9.28-29.1","start":28,"end":29,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 28. “Thou art his disciple, but we are Moses’ disciples.”\n\n“But this cannot be. Ye are neither Moses’ nor this Man’s; for were ye Moses’, ye would become this Man’s also.” Wherefore Christ before said unto them, because they were continually betaking themselves to these speeches, “Had ye believed Moses, ye would have believed Me, for he wrote of Me.” ( c. v. 46.)\n\nVer. 29. “We know that God spake unto Moses.”\n\nBy whose word, whose report? “That of our forefathers,” saith one. Is not He then more to be believed than your forefathers, who confirmeth by miracles that He came from God, and that He speaketh things from above? They said not, “We have heard that God spake to Moses,” but, “We know.” Do ye affirm, O Jews, what ye have by hearing, as knowing it, but deem what ye have by sight as less certain than what ye have by hearing? Yet the one ye saw not, but heard, the other ye did not hear, but saw. What then saith the blind man?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.3","cites":[{"at":360,"text":"c. v. 46","label":"John 5:46","href":"/jhn/5/#v46","status":"detected"},{"at":372,"text":"Ver. 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p53"},{"id":"chrysostom.JHN.9.30-31.1","start":30,"end":31,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 30. “Why herein is a marvelous thing, that ye know not whence He is, and He doeth such miracles.”\n\n“That a Man, who is not one of the distinguished or noble or illustrious among you, can do such things; so that it is in every way clear that He is God, needing no human aid.”\n\nVer. 31. “We know that God heareth not sinners.”\n\nSince they had been the first to say, “How can a man that is a sinner do such miracles?” ( ver. 16 ), he now brings forward even their judgment, reminding them of their own words. “This opinion,” saith he, “is common to me and you. Stand fast now to it.” And observe, I pray you, his wisdom. He turns about the miracle in every way, because they could not do away with it, and from it he draws his inferences. Seest thou that at first he said “Whether he be a sinner or not, I know not”? not doubting (God forbid!) but knowing that He was not a sinner. At least now, when he had an opportunity, see how he defended Him. “We know that God heareth not sinners”:\n\n“But if any man be a worshiper of God, and doeth His will.”\n\nHere he not only hath cleared Him from sin, but declareth that He is very pleasing to God, and doeth all His will. For since they called themselves worshipers of God, he added, “and doeth His will”; “since,” saith he, “it is not sufficient to know God: men must also do His will.” Then he magnifies what had been done, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.3","cites":[{"at":281,"text":"Ver. 31","label":"John 9:31","href":"/jhn/9/#v31","status":"detected"},{"at":422,"text":"ver. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p58"},{"id":"chrysostom.JHN.9.32-33.1","start":32,"end":33,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 32. “Since the world began was it not heard that any man opened the eyes of one that was born blind.”\n\n“If now ye acknowledge that God heareth not sinners, and this Person hath wrought a miracle, and such a miracle as no man ever wrought, it is clear that He hath surpassed all things in virtue, and that His power is greater than belongeth to man.” What then say they?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/58/#iv.lx-p67"},{"id":"chrysostom.JHN.9.34.1","start":34,"end":34,"heading":"Homily LVIII. John ix. 17, 18","excerpt":"Ver. 34. “Thou wast altogether born in sins, and dost thou teach us?”\n\nAs long as they expected that he would deny Christ, they deemed him trustworthy, calling upon him once and a second time. If ye deemed him not trustworthy, why did ye call and question him a second time? But when he spake the truth, unabashed, then, when they ought most to have admired, they condemned him. But what is the, “Thou wast altogether born in sins”? They here unsparingly reproach him with his very blindness, as though they had said, “Thou art in sins from thy earliest age;” insinuating that on this account he was born blind; which was contrary to reason. On this point at least Christ comforting him said, “For judgment I am come into the world, that they which see not might see, and that they which see might be made blind.” ( c. ix. 39.)\n\n“Thou wast altogether born in sins, and dost thou teach us?” Why, what had the man said? Did he set forth his private opinion? Did he not set forth a common judgment, saying, “We know that God heareth not sinners”? Did he not produce your own words?\n\n“And they cast him out.”\n\nHast thou beheld the herald of the truth, how poverty was no hindrance to his true wisdom? Seest thou what reproaches, what sufferings he bare from the beginning, and how by word and by deed he testified?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","locus":"58.3","cites":[{"at":816,"text":"c. ix. 39","label":"John 9:39","href":"/jhn/9/#v39","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:30–34","href":"/jhn/9/#v30-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:32–34","href":"/jhn/9/#v32-catena"}],"inFull":"/works/chrysostom/58/#iv.lx-p72"},{"id":"chrysostom.JHN.9.35.1","start":35,"end":35,"heading":"Homily LIX. John ix. 34–36","excerpt":"When they had cast him out from the Temple, Jesus found him. The Evangelist shows, that He came for the purpose of meeting him. And observe how He recompenseth him, by that which is the chiefest of blessings. For He made Himself known to him who before knew Him not, and enrolled him into the company of His own disciples. Observe also how the Evangelist describes the exact circumstances; for when Christ had said, “Dost thou believe on the Son of God?” the man replied, “Lord, who is He?” For as yet he knew Him not, although he had been healed; because he was blind before he came to his Benefactor, and after the cure, he was being worried by those dogs. Therefore, like some judge at the games, He receiveth the champion who had toiled much and gained the crown. And what saith He? “Dost thou believe on the Son of God?” What is this, after so much arguing against the Jews, after so many words, He asketh him, “Dost thou believe?” He spake it not from ignorance, but desiring to make Himself known, and showing that He gently valued the man’s faith. “This great multitude,” He saith, “hath insulted Me, but of them I make no account; for one thing I care, that thou shouldest believe. For better is one who doeth the will of God, than ten thousand transgressors.” “Dost thou believe on the Son of God?” As having both been present, and as approving what had been said by him, He asketh this question; and first, He brought him to a state of longing for Himself. For He said not directly, “Believe,” but in the way of an enquiry. What then said the man? “Lord, who is He, that I might believe on Him?” The expression is that of a longing and enquiring soul. He knoweth not Him in whose defense he had spoken so much, that thou mayest learn his love of truth. For he had not yet seen Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p6"},{"id":"chrysostom.JHN.9.36-38.1","start":36,"end":38,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 37. “Jesus saith unto him, Thou hast both seen Him, and it is He that talketh with thee.”\n\nHe said not “I am He,” but as yet in an intermediate and reserved manner, “Thou hast both seen Him.” This was still uncertain; therefore He addeth more clearly, “It is He that talketh with thee.”\n\nVer. 38. “He saith, Lord, I believe; and he worshiped Him” (straightway).\n\nHe said not, “I am He that healed thee, that bade thee, Go, wash in Siloam”; but keeping silence on all these points, He saith, “Dost thou believe on the Son of God?” and then the man, showing his great earnestness, straightway worshiped; which few of those who were healed had done; as, for instance, the lepers, and some others; by this act declaring His divine power. For that no one might think that what had been said by him was a mere expression, he added also the deed. When he had worshiped, Christ said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.1","cites":[{"at":293,"text":"Ver. 38","label":"John 9:38","href":"/jhn/9/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p8"},{"id":"chrysostom.JHN.9.39.1","start":39,"end":39,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 39. “For judgment I am come into the world, that they which see not might see, and that they which see might be made blind.”\n\nSo also saith Paul; “What shall we say then? That the Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of the faith of Jesus; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.” ( Rom. ix. 30, 31.) By saying, “For judgment I am come into this world,” He both made the man stronger respecting the faith, and aroused those who followed Him; for the Pharisees were following Him. And the, “For judgment,” He spake with reference to a greater punishment; showing that they who had given sentence against Him, had received sentence against themselves; that they who had condemned Him as a sinner, were themselves the persons condemned. In this passage He speaketh of two recoveries of sight, and two blindnesses; one sensible, the other spiritual.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.1","cites":[{"at":429,"text":"Rom. ix. 30, 31","label":"Romans 9:30–31","href":"/rom/9/#v30","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:39–41","href":"/jhn/9/#v39-catena"}],"inFull":"/works/chrysostom/59/#iv.lxi-p14"},{"id":"chrysostom.JHN.9.40-41.1","start":40,"end":41,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 40. “Some of them that followed Him, say unto Him, Are we also blind?”\n\nAs in another place they said, “We were never servants to any man”; and, “We be not born of fornication” ( c. viii. 33, 41 ); so now they gape on material things alone, and are ashamed of this kind of blindness. Then to show that it was better for them to be blind than seeing, He saith,\n\nVer. 41. “If ye were blind, ye should have no sin.”\n\nSince they deemed the calamity a matter to be ashamed of, He turneth this back upon their own head, telling them, that “this very thing would have rendered your punishment more tolerable”; cutting away on every side their human thoughts, and leading them to a notion high and marvelous.\n\n“But now ye say, We see.”\n\nAs He saith in that other place, “Of whom ye said that He was your God” ( c. viii. 54 ); so too here, “Now ye say that ye see, but ye see not.” He showeth that what they deemed a great matter for praise, brought punishment upon them. He also comforted him who was blind from his birth, concerning his former maimed state, and then speaketh concerning their blindness. For He directeth His whole speech to this end, that they may not say, “We did not refuse to come to thee owing to our blindness, but we turn away and avoid thee as a deceiver.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.1","cites":[{"at":184,"text":"c. viii. 33, 41","label":"John 8:33","href":"/jhn/8/#v33","status":"detected"},{"at":366,"text":"Ver. 41","label":"John 9:41","href":"/jhn/9/#v41","status":"detected"},{"at":808,"text":"c. viii. 54","label":"John 8:54","href":"/jhn/8/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p16"},{"id":"chrysostom.JHN.9.40-41.2","start":40,"end":41,"heading":"Homily LIX. John ix. 34–36","excerpt":"[2.] And not without a cause hath the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, “Are we blind also?” but to remind thee that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He showeth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p24"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.9.1-3.1","start":1,"end":3,"heading":"Tractate XLIV. Chapter IX","excerpt":"3. And now, because of certain points in the lesson before us, let us run over the words of the Lord, and of the whole lesson itself rather than make them a theme of discourse. “As He passed out, He saw a man who was blind;” blind, not from any cause whatever, but “from his birth.” “And His disciples asked Him, Rabbi.” You know that “Rabbi” is Master. They called Him Master, because they desired to learn. The question, at all events, they proposed to the Lord as a master, “Who did sin, this man, or his parents, that he was born blind?” Jesus answered, “Neither hath this man sinned, nor his parents,” that he was born blind. What is this that He has said? If no man is sinless, were the parents of this blind man without sin? Was he himself either born without original sin, or had he committed none in the course of his lifetime? Because his eyes were closed, had his lusts lost their wakefulness? How many evils are done by the blind? From what evil does an evil mind abstain, even though the eyes are closed? He could not see, but he knew how to think, and perchance to lust after something which his blindness hindered him from attaining, and so still in his heart to be judged by the searcher of hearts. If, then, both his parents had sin, and the man himself had sin, wherefore said the Lord, “Neither hath this man sinned, nor his parents,” but only in respect to the point on which he was questioned, “that he was born blind”? For his parents had sin; but not by reason of the sin itself did it come about that he was born blind. If, then, it was not through the parents’ sin that he was born blind, why was he born blind? Listen to the Master as He teaches. He seeks one who believes, to give him understanding. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:1–3","href":"/jhn/9/#v1-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p8"},{"id":"augustine.JHN.9.4.1","start":4,"end":4,"heading":"Tractate XLIV. Chapter IX","excerpt":"4. And then, what follows? “I must work the works of Him that sent me.” See, here is that sent one [Siloam], wherein the blind man washed his face. And see what He said: “I must work the works of Him that sent me, while it is day.” Recall to thy mind the way in which He gives universal glory to Him of whom He is: for that One has the Son who is of Him; He Himself has no One of whom He is. But wherefore, Lord, saidst Thou, “While it is day”? Hearken why He did so. “The night cometh when no man can work.” Not even Thou, Lord. Will that night have such power that not even Thou, whose work the night is, wilt be able to work therein? For I think, Lord Jesus, nay I do not think, but believe and hold it sure, that Thou wast there when God said, “Let there be light, and there was light.” For if He made it by the Word, He made it by Thee: and therefore it is said, “All things were made by Him; and without Him was nothing made.” “God divided between the light and the darkness: the light He called Day, and the darkness He called Night.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p9"},{"id":"augustine.JHN.9.4-5.1","start":4,"end":5,"heading":"Tractate XLIV. Chapter IX","excerpt":"5. What is that night wherein, when it comes, no one shall be able to work? Hear what the day is, and then thou wilt understand what the night is. But how shall we hear what the day is? Let Himself tell us: “As long as I am in this world, I am the light of the world.” See, He Himself is the day. Let the blind man wash his eyes in the day, that he may behold the day. “As long,” He says, “as I am in the world, I am the light of the world.” Then will it be night of a kind unknown to me, when Christ will no longer be there; and so no one will be able to work. An inquiry remains, my brethren; patiently listen to me as I inquire. With you I inquire: With you shall I find Him to whom my inquiry is addressed. We are agreed; for it is expressly and definitely stated that the Lord proclaimed Himself in this place as the day, that is, the light of the world. “As long,” He says, “as I am in this world, I am the light of the world.” Therefore He Himself works. But how long is He in this world? Are we to think, brethren, that He was here then, and is here no longer? If we think so, then already, after the Lord’s ascension, did that fearful night begin, when no one can work. If that night began after the Lord’s ascension, how was it that the apostles wrought so much? Was that the night when the Holy Spirit came, and, filling all who were in one place, gave them the power of speaking in the tongues of every nation? Was it night when that lame man was made whole at the word of Peter, or rather, at the word of the Lord dwelling in Peter? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p15"},{"id":"augustine.JHN.9.6.1","start":6,"end":6,"heading":"Tractate XLIV. Chapter IX","excerpt":"2. The Lord came: what did He do? He set forth a great mystery. “He spat on the ground,” He made clay of His spittle; for the Word was made flesh. “And He anointed the eyes of the blind man.” The anointing had taken place, and yet he saw not. He sent him to the pool which is called Siloam. But it was the evangelist’s concern to call our attention to the name of this pool; and he adds, “Which is interpreted, Sent.” You understand now who it is that was sent; for had He not been sent, none of us would have been set free from iniquity. Accordingly he washed his eyes in that pool which is interpreted, Sent—he was baptized in Christ. If, therefore, when He baptized him in a manner in Himself, He then enlightened him; when He anointed Him, perhaps He made him a catechumen. In many different ways indeed may the profound meaning of such a sacramental act be set forth and handled; but let this suffice your Charity. You have heard a great mystery. Ask a man, Are you a Christian? His answer to you is, I am not, if he is a pagan or a Jew. But if he says, I am; you inquire again of him, Are you a catechumen or a believer? If he reply, A catechumen; he has been anointed, but not yet washed. But how anointed? Inquire, and he will answer you. Inquire of him in whom he believes. In that very respect in which he is a catechumen he says, In Christ. See, I am speaking in a way both to the faithful and to catechumens. What have I said of the spittle and the clay? That the Word was made flesh. This even catechumens hear; but that to which they have been anointed is not all they need; let them hasten to the font if they are in search of enlightenment.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:6–7","href":"/jhn/9/#v6-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p5"},{"id":"augustine.JHN.9.6-11.1","start":6,"end":11,"heading":"Tractate XLIV. Chapter IX","excerpt":"7. “When He had thus spoken, He spat on the ground, and made clay of the spittle, and He spread the clay upon his eyes, and said unto him, Go and wash in the pool of Siloam (which is, by interpretation, Sent). He went his way therefore, and washed, and came seeing.” As these words are clear, we may pass them over.\n\n8. “The neighbors therefore, and those who saw him previously, for he was a beggar, said, Is not this he who sat and begged? Some said, It is he: others, No; but he is like him.” The opening of his eyes had altered his countenance. “He said, I am he.” His voice utters its gratitude, that it might not be condemned as ungrateful. “Therefore said they unto him, How were thine eyes opened? He answered, The man who 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 saw.” See, he is become the herald of grace; see, he preaches the gospel; endowed with sight, he becomes a confessor. That blind man makes confession, and the heart of the wicked was troubled; for they had not in their heart what he had now in his countenance. “They said to him, Where is he who hath opened thine eyes? He said, I know not.” In these words the man’s own soul was like that of one only as yet anointed, but not yet seeing. Let us so put it, brethren, as if he had that anointing in his soul. He preaches, and knows not the Being whom he preaches.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p27"},{"id":"augustine.JHN.9.13-18.1","start":13,"end":18,"heading":"Tractate XLIV. Chapter IX","excerpt":"9. “They brought to the Pharisees him who had been blind. And it was the Sabbath when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked how he had received his sight. And he said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees;” not all, but some; for some were already anointed. What then said those who neither saw nor were anointed? “This man is not of God, because he keepeth not the Sabbath.” He it was rather who kept it, who was without sin. For this is the spiritual Sabbath, to have no sin. In fact, brethren, it is of this that God admonishes us, when He commends the Sabbath to our notice: “Thou shalt do no servile work.” These are God’s words when commending the Sabbath, “Thou shalt do no servile work.” Now ask the former lessons, what is meant by servile work; and listen to the Lord: “Every one that committeth sin is the servant of sin.” But these men, neither seeing, as I said, nor anointed, kept the Sabbath carnally, and profaned it spiritually. “Others said, How can a man that is a sinner do such miracles?” These were the anointed ones. “And there was a division among them.” The day had divided between the light and the darkness. “They say then unto the blind man again, What sayest thou of him who hath opened thine eyes?” What is thy feeling about him? what is thine opinion? what is thy judgment? They sought how to revile the man, that he might be cast out of the synagogue, but be found by Christ. But he steadfastly expressed what he felt. For he said, “That he is a prophet.” As yet, indeed, anointed only in heart, he does not thus far confess the Son of God, and yet he speaks not untruthfully. For the Lord saith of Himself, “A prophet is not without honor, save in his own country.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:16","href":"/jhn/9/#v16-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:16–17","href":"/jhn/9/#v16-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p29"},{"id":"augustine.JHN.9.18-23.1","start":18,"end":23,"heading":"Tractate XLIV. Chapter IX","excerpt":"10. “Therefore the Jews did not believe concerning him, that he had been blind, and received his sight, till they called the parents of him that received his sight;” that is, who had been blind, and had come to the possession of sight. “And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? His parents answered them, and said, We know that this is our son, and that he was born blind: but how he now seeth, we know not; or who hath opened his eyes, we know not. And they said, Ask himself; he is of age, let him speak of himself.” He is indeed our son, and we might justly be compelled to answer for him as an infant, because then he could not speak for himself: from of old he has had power of speech, only now he sees: we have been acquainted with him as blind from his birth, we know him as having speech from of old, only now do we see him endowed with sight: ask himself, that you may be instructed; why seek to calumniate us? “These words spake his parents, because they feared the Jews: for the Jews had conspired already, that if any man did confess that He was Christ, he should be put out of the synagogue.” It was no longer a bad thing to be put out of the synagogue. They cast out, but Christ received. “Therefore said his parents, He is of age, ask himself.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:22","href":"/jhn/9/#v22-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p34"},{"id":"augustine.JHN.9.24-27.1","start":24,"end":27,"heading":"Tractate XLIV. Chapter IX","excerpt":"11. “Then again called they the man who had been blind, and said unto him, Give God the glory.” What is that, “Give God the glory”? Deny what thou hast received. Such conduct is manifestly not to give God the glory, but rather to blaspheme Him. “Give God,” they say, “the glory: we know that this man is a sinner. Then said he, If he is a sinner, I know not: one thing I know, that whereas I was blind, now I see. Then said they to him, What did he to thee, how opened he thine eyes?” And he, indignant now at the hardness of the Jews, and as one brought from a state of blindness to sight, unable to endure the blind, “answered them, I have told you already, and ye have heard: wherefore would ye hear it again? Will ye also become his disciples?” What means, “Will ye also,” but that I am one already? “Will ye also be so?” Now I see, but see not askance.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p35"},{"id":"augustine.JHN.9.28-29.1","start":28,"end":29,"heading":"Tractate XLIV. Chapter IX","excerpt":"12. “They cursed him, and said, Thou art his disciple.” Such a malediction be upon us, and upon our children! For a malediction it is, if thou layest open their heart, not if thou ponderest the words. “But we are Moses’ disciples. We know that God spake unto Moses: as for this fellow, we know not from whence he is.” Would ye had known that “God spake to Moses!” ye would have also known that God preached by Moses. For ye have the Lord saying, “Had ye believed Moses, ye would have also believed me; for he wrote of me.” Is it thus ye follow the servant, and turn your back against the Lord? But not even the servant do ye follow; for by him ye would be guided to the Lord.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.12","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:27–29","href":"/jhn/9/#v27-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p36"},{"id":"augustine.JHN.9.30-33.1","start":30,"end":33,"heading":"Tractate XLIV. Chapter IX","excerpt":"13. “The man answered and said unto them, Herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners; but if any man is a worshipper of God, and doeth His will, him He heareth.” He speaks still as one only anointed. For God heareth even sinners. For if God heard not sinners, in vain would the publican, casting his eyes on the ground, and smiting on his breast, have said, “Lord, be merciful to me a sinner.” And that confession merited justification, as this blind man enlightenment. “Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing.” With frankness, constancy, and truthfulness [he spoke]. For these things that were done by the Lord, by whom were they done but by God? Or when would such things be done by disciples, were not the Lord dwelling in them?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.13","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p38"},{"id":"augustine.JHN.9.34.1","start":34,"end":34,"heading":"Tractate XLIV. Chapter IX","excerpt":"14. “They answered and said unto him, Thou wast wholly born in sins.” What means this “wholly”? Even to blindness of the eyes. But He who has opened his eyes, also saves him wholly: He will grant a resurrection at His right hand, who gave enlight enment to his countenance. “Thou wast altogether born in sins, and dost thou teach us? And they cast him out.” They had made him their master; many questions had they asked for their own instruction, and they ungratefully cast forth their teacher.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.14","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p39"},{"id":"augustine.JHN.9.35-38.1","start":35,"end":38,"heading":"Tractate XLIV. Chapter IX","excerpt":"15. But, as I have already said before, brethren, when they expel, the Lord receiveth; for the rather that he was expelled, was he made a Christian. “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?” Now He washes the face of his heart. “He answered and said,” as one still only anointed, “Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen Him, and it is He that talketh with thee.” The One is He that is sent; the other is one washing his face in Siloam, which is interpreted, Sent. And now at last, with the face of his heart washed, and a conscience purified, acknowledging Him not only as the son of man, which he had believed before, but now as the Son of God, who had assumed our flesh, “he said, Lord, I believe.” It is but little to say, “I believe:” wouldst thou also see what he believes Him? “He fell down and worshipped Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.15","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:38","href":"/jhn/9/#v38-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p40"},{"id":"augustine.JHN.9.39.1","start":39,"end":39,"heading":"Tractate XLIV. Chapter IX","excerpt":"16. “And Jesus said to him.” Now is He, the day, discerning between the light and the darkness. “For judgment am I come into this world; that they who see not might see, and they who see might be made blind.” What is this, Lord? A weighty subject of inquiry hast Thou laid on the weary; but revive our strength that we may be able to understand what Thou hast said. Thou art come “that they who see not may see:” rightly so, for Thou art the light: rightly so, for Thou art the day: rightly so, for Thou deliverest from darkness: this every soul accepts, every one understands. What is this that follows, “And those who see may be made blind?” Shall then, because Thou art come, those be made blind who saw? Hear what follows, and perhaps thou wilt understand.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.16","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/44/#iii.xlv-p41"},{"id":"augustine.JHN.9.40-41.1","start":40,"end":41,"heading":"Tractate XLIV. Chapter IX","excerpt":"17. By these words, then, were “some of the Pharisees” disturbed, “and said unto Him, Are we blind also?” Hear now what it is that moved them, “And they who see may be made blind.” “Jesus said unto them, If ye were blind, ye should have no sin;” while blindness itself is sin. “If ye were blind,” that is, if ye considered yourselves blind, if ye called yourselves blind, ye also would have recourse to the physician: “if” then in this way “ye were blind, ye should have no sin;” for I am come to take away sin. “But now ye say, We see; [therefore] your sin remaineth.” Wherefore? Because by saying, “We see:” ye seek not the physician, ye remain in your blindness. This, then, is that which a little above we did not understand, when He said, “I am come, that they who see not may see;” for what means this, “that they who see not may see”? They who acknowledge that they do not see, and seek the physician, that they may receive sight. And “they who see may be made blind:” what means this, “they who see may be made blind”? That they who think they see, and seek not the physician, may abide in their blindness. Such discerning therefore of one from another He called judgment, when He said, “For judgment I am come into this world,” whereby He distinguishes the cause of those who believe and make confession from the proud, who think they see, and are therefore the more grievously blinded: just as the sinner, making confession, and seeking the physician, said to Him, “Judge me, O God, and discern my cause against the unholy nation,”—namely, those who say, “We see,” and their sin remaineth. But it was not that judgment He now brought into the world, whereby in the end of the world He shall judge the living and the dead. For in respect to this He had said, “I judge no man;” seeing that He came the first time, “not to judge the world, but that the world through Him might be saved.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","locus":"44.17","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 9:39–41","href":"/jhn/9/#v39-catena"}],"inFull":"/works/augustine/44/#iii.xlv-p42"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.9.1-2.1","start":1,"end":2,"heading":"And as Jesus passed by, he saw a man which was blind from his birth.","excerpt":"CHRYS. 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. He first saw the blind man, not the blind man Him: 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? BEDE. 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. looked with com passion on the human race. AUG. 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. man is blind from his birth. AUG. Rabbi is Master. They call Him Master, because they wished to learn: they put their question to our Lord, as to a Master. THEOPHYL. 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 56","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p3","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.1-3.1","start":1,"end":3,"heading":"And as Jesus passed by, he saw a man which was blind from his birth.","excerpt":"CHRYS. They were led to ask this question, by our Lord having said above, on healing the man sick of the palsy, Lo, thou art made whole; sin no more. 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 hath this man sinned, nor his parents. AUG. Was he then born without original sin, or had he never added to it actual sin? Both this man 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. CHRYS. 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 abound; the effect in this case being, that our Lord opening the closed eye, and healing other natural infirmities, demonstrated His own power.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 56","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p8","status":"detected","href":"/jhn/9/#v1-augustine","ref":"John 9:1–3"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 56","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.3-4.1","start":3,"end":4,"heading":"Jesus answered, Neither hath this man sinned, nor his parents : but that the works of God should be made manifest in him.","excerpt":"GREG. One stroke falls on Moral. tne 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 Saviour's goodness. CHRYS. That the glory of God should be made manifest, He saith of Himself, not of the Father; the Father's glory was manifest already. must work the works of Him that sent Me: i. I must manifest Myself, and shew that I do the same that My Father doeth. BEDE. 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. AUG. By His saying, Who sent Me, He gives all the glory to Him from Whom He is. The Father hath a Son Who is from Him, but hath none from He Himself is. CHRYS. While it is day, He adds; i- while men have the opportunity of believing in Me; while this life lasts; The night Cometh, 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 thou livest, do that which thou wilt do: for beyond it is. neither faith, nor labour, nor repentance.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.5.1","start":5,"end":5,"heading":"As long as I am in the world, I am the light of the world.","excerpt":"... 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: He Himself has said, Lo, lam with you alway, even unto the end of the world.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.6-7.1","start":6,"end":7,"heading":"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,","excerpt":"... 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 shew 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 unto 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....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.6-7.2","start":6,"end":7,"heading":"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,","excerpt":"... 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 shew 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 honour able of all creatures; the eye the most honourable 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. THEOPHYL. Some think that the clay was not laid upon the eyes, but made into eyes. AUG. 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. was, as it were, only made a catechumen. But he was sent to the pool which is called Siloam, i. 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p5","status":"detected","href":"/jhn/9/#v6-augustine","ref":"John 9:6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.7.1","start":7,"end":7,"heading":"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.","excerpt":"GREG. Or thus: Moral. By His spittle understand the savour of inward contemplation. It runs down from the head into the mouth, and gives us the taste of revelation from the Divine splendour even in this life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Him self with our carnal knowledge, to the soul's enlightenment, and restoration of the human understanding from its original blindness.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.8-9.1","start":8,"end":9,"heading":"The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged ?","excerpt":"CHRYS. The suddenness of the miracle made men incredulous: The neighbours 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 recognised 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. AUG. 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 57","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.10-11.1","start":10,"end":11,"heading":"Therefore said they unto him, How were thine eyes opened ?","excerpt":"CHRYS. He was not ashamed of his former blindness, nor afraid of the fury of the people, averse to shew himself, and proclaim his Benefactor. Therefore said they unto him, How were thine 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 unto me, Go to the pool 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 shews how strictly he had obeyed our Lord. He adds, And I went, and washed, and received sight.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.12.1","start":12,"end":12,"heading":"Then said they unto him, Where is he? He said, I know not.","excerpt":"AUG. 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 unto him, Where is He? CHRYS. 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 connexion between Him and the healed; and therefore that the latter did not publish a false cure out of favour to Him. He said, I know not. AUG. Here he is like one anointed, but unable yet to see: he preaches, and knows not what he preaches. BEDE. 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.15.1","start":15,"end":15,"heading":"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.","excerpt":"CHRYS. 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 afore time was blind; i. 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 unto 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.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 57","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.16.1","start":16,"end":16,"heading":"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.","excerpt":"AUG. 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 keepeth 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 thou shall do no ser- Exod. vile work. What servile work is, our Lord tells us above, Whosoever committeth sin, is the servant of sin. They observed the sabbath carnally, transgressed it spiritually. CHRYS. 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 shewn them, that the sabbath was not broken; they had not yet any idea that He was 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, be cause 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p29","status":"detected","href":"/jhn/9/#v13-augustine","ref":"John 9:13–18"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 57","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.16-17.1","start":16,"end":17,"heading":"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.","excerpt":"CHRYS. 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 unto the blind man again, What sayest thou of Him, that He hath opened thine eyes? THEOPHYL. See with what good intent they put the question. They do not say, What sayest thou of Him that keepeth not the sabbath, but mention the miracle, that He hath opened thine eyes; meaning, it would seem, to draw out the healed man himself; He hath benefited them, they seem to say, and thou oughtest to preach Him. AUG. Or 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 honour, save in his own country.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p29","status":"detected","href":"/jhn/9/#v13-augustine","ref":"John 9:13–18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.18.1","start":18,"end":18,"heading":"But the Jews did not believe concerning him, that he had heen blind, and received his sight, until they called the parents of him that had received his sight.","excerpt":"CHRYS. 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.19-21.1","start":19,"end":21,"heading":"And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?","excerpt":"CHRYS. 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 neighbours 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. Having brought these before the assembly, they interrogate them with great sharpness, saying, Is this your son, (they say not, who was born blind, but) who ye say was born blind? Say. Why what father is there, that would say such things of a son, if they were not true? Why not say at once, Whom ye made blind? They try two ways of making them deny the miracle: by saying, Who ye say was born blind, and by adding, How then doth he now see? THEOPHYL. 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. CHRYS. 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 the third they refuse to speak to: But by what means he now seeth, we know not. The enquiry 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.22.1","start":22,"end":22,"heading":"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, lie should be put out of the synagogue.","excerpt":"AUG. 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. CHRYS. 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 spake 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. AUG. It was no. vantage to be put out of the synagogue: whom they cast out, Christ took in. Therefore said his parents, He is of age, ask him. ALCUIN. The Evangelist shews that it was not from ignorance, but fear, that they gave this answer. THEOPHYL. For they were fainthearted; not like their son, that intrepid witness to the truth, the eyes of whose understanding had been enlightened by God.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p34","status":"detected","href":"/jhn/9/#v18-augustine","ref":"John 9:18–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.24.1","start":24,"end":24,"heading":"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.","excerpt":"CHRYS. 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 thee, but conceal their object under the pretence of religion: Give God the praise, i. confess that this man has had nothing to do with the work.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html#iv.lx-p29","status":"detected","href":"/jhn/9/#v20-chrysostom","ref":"John 9:20–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.25.1","start":25,"end":25,"heading":"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.","excerpt":"ALCUJN. They wished him to give glory to God, by calling Christ a sinner, as they did: We know this man is a sinner. CHRYS. Why then did ye not convict Him, when He said above, Which of you Me of sin? ALCUIN. 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 be a sinner or no, I know not.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.25-27.1","start":25,"end":27,"heading":"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.","excerpt":"CHRYS. But how comes this, whether He be a sinner, I know not, from one who said, He is a Prophet? Did the blind fear? far from it: he only thought that our Lord's defence 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 enquire 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 thee? How opened He thine eyes? i. was it by any charm? For they do not say, How didst thou see? but, How opened He thine eyes? to give the man an opportunity of detracting from the operation. So long now as the matter wanted ex amining, the blind man answers gently and quietly; but, the victory being gained, he grows bolder: He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? i. Ye 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 ye also be His disciples?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.27-29.1","start":27,"end":29,"heading":"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?","excerpt":"AUG. Will ye also? i. I am already, do ye 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, CHRYS. 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, Thou art His disciple. AUG. A malediction only in the intention of the speakers, not in the words themselves. May such a malediction upon us, and upon our children! It follows: But we are Moses' disciples. We know that God spake unto Moses. But ye should have known, that our Lord was prophesied of by Moses, after hearing what He said, Had ye believed Moses, ye would have believed Me, for he wrote of Me. Do ye 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.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p36","status":"detected","href":"/jhn/9/#v28-augustine","ref":"John 9:28–29"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.30-34.1","start":30,"end":34,"heading":"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.","excerpt":"CHRYS. Ye think sight less evidence than hearing; for what ye say, ye know, is what ye have heard from your fathers. But is not He more worthy of belief, who has certified that He comes from God, by miracles which ye have not heard only, but seen? So argues the blind man: The man answered and said, Why herein is a marvellous thing, that ye know not whence He is, and yet He hath 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 heareth not sinners; as if to say, I quite agree with you in this opinion. AUG. As yet however He is. speaks as one but just anointed, for God hears sinners too. except when their Lord dwelt in them? CHRYS. So then because speaking the truth he was in nothing confounded, when they should most have admired, they condemned him: Thou wast altogether born in sins, and dost thou leach us?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html#iv.lx-p73","status":"detected","href":"/jhn/9/#v34-chrysostom","ref":"John 9:34"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.32-34.1","start":32,"end":34,"heading":"Since the world began was it not heard that any man opened the eyes of one that was born blind.","excerpt":"AUG. What meaneth altogether? That he was quite blind. Yet He who opened his eyes, also saves him altogether. CHRYS. Or, altogether, that is to say, from thy birth thou art 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. AUG. 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. BEDE. It is commonly the way with great persons to disdain learning any thing from their inferiors.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 58, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lx.html#iv.lx-p73","status":"detected","href":"/jhn/9/#v34-chrysostom","ref":"John 9:34"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.35.1","start":35,"end":35,"heading":"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?","excerpt":"CHRYS. Those who suffer for the truth's sake, and confession of Christ, come to greatest honour; as we see in instance of the blind man. For the Jews cast him out of the temple, and the Lord of the temple found him; and received him as the judge doth the wrestler after his labours, and crowned him: Jesus heard that they had cast him out; and when He had found him, He saith unto him, Dost thou believe on the Son of God? The Evangelist makes it plain that Jesus came in order to say this to him. He asks him,, however, not in ignorance, but wishing to reveal Himself to him, and to shew that He appreciated his faith; as if He said, The people have cast reproaches on Me, but I care not for them; one thing only I care for, that thou mayest believe. Better is he that doeth the will of God, than ten thousand of the wicked.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.35-37.1","start":35,"end":37,"heading":"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?","excerpt":"HILARY. If any mere confession whatsoever Christ were the perfection of faith, it would have been said, Dost thou believe in Christ? But inasmuch as all heretics would have had this name in their mouths, confessing Christ, and yet denying, the Son, that which is true of Christ alone, is required of our faith, viz. that we should believe in the Son of God. But what availeth it to believe on the Son of God as being a creature, when we are required to have faith in Christ, not as a creature of God, but as the Son of God. CHRYS. But the blind man did not yet know Christ, i.' for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him. THEOPHYL. This He says to remind him of his cure, which had given him the power to see. And observe, He that speaks is born of Mary, and the Son is the Son of God, not two different Persons, according to the error of Nestorius: And it is He that talketh with thee.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.38.1","start":38,"end":38,"heading":"And he said, Lord, I believe. And he wor shipped him.","excerpt":"AUG. First, He washes the face of his heart. Then, 'his heart's face being washed, and his conscience cleansed, he acknowledges Him as not only the Son of man, which he believed before, but as the Son of God, Who had taken flesh upon Him: And he said, Lord, I believe. I believe, is a small thing. Wouldest thou see what he believes of Him? And falling down, he worshipped Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p40","status":"detected","href":"/jhn/9/#v35-augustine","ref":"John 9:35–38"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.39-41.1","start":39,"end":41,"heading":"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.","excerpt":"CHRYS. He adds the deed to the word, as a clear acknowledgment of His divine power. The Lord replies in a way to confirm His faith, and at the same time stirs up the minds of His followers: And Jesus said, For judgment have I come into this world. AUG. The day then was divided between light and darkness. So it is rightly added, that they which see not, may see; for He relieved men from darkness. But what is that which follows: And that they which see might be made blind. Hear what comes next. Some of the Pharisees were moved by these words: And some of the Pharisees which were with Him heard these words, and said unto Him, Are we blind also? What had moved them were the words, And that they which see might be made blind. It follows; Jesus saith unto them, If ye were blind, ye should have no sin; i. If ye called yourselves blind, and ran to the physician. But now ye say, We see; therefore your sin remaineth: for in that saying, We see, ye seek not a physician, ye shall remain in your blindness. This then which He has just before said, came, that they that see not might see; i. they who confess they cannot see, and seek a physician, in order that they may see: and that they which see not may be made blind; i. they which think they can see, and seek not a physician, may remain in their blindness. This act of division He calls judgment, saying, For judgment have I come into this world: not that judgment by which He will judge quick and dead at the end of the world.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 44, section 17","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlv.html#iii.xlv-p42","status":"detected","href":"/jhn/9/#v40-augustine","ref":"John 9:40–41"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.39-41.2","start":39,"end":41,"heading":"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.","excerpt":"CHRYS. Or, for judgment, He saith; i. for greater punishment, shewing that they who condemned Him. were the very ones who were condemned. Respecting what He says, that they which see not might see, and that they which see might be made blind; it is the same which St. Paul says, The Gentiles which followed not after righteousness, have attained to righteous ness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. THEOPHYL. As if to say, Lo, he that saw not from his birth, now sees both in body and soul; whereas they who seem to see, have had their understanding darkened. CHRYS. For there is a twofold vision, and a twofold blindness; viz. that of sense, and that of the understanding. But they were intent only on sensible things, and were ashamed only of sensible blindness: where fore He shews them that it would be better for them to be blind, than seeing so: If ye were blind, ye should have no sin; your punishment would be easier; But now ye say, We see.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html#iv.lxi-p15","status":"detected","href":"/jhn/9/#v39-chrysostom","ref":"John 9:39"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.9.40-41.1","start":40,"end":41,"heading":"And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?","excerpt":"CHRYS. What then they thought their great praise, He shews would turn to their punishment; and at the same time consoles him who had been afflicted with bodily blindness from his birth. For it is not without reason that the Evangelist says, And some of the Pharisees which were with him, heard these words; but that he may remind us that those were the very persons who had first withstood Christ, and then wished to stone Him. For there were some who only followed in appearance, and were easily changed to the contrary side. THEOPHYL. Or, if ye were blind, i. ignorant of the Scriptures, your offence would be by no means so heavy a one, as erring out of ignorance: but now, seeing ye call yourselves wise and understanding in the law, your own selves condemn you.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.9.1.1","start":1,"end":1,"heading":"Jesus saw a man blind","excerpt":"1. Jesus saw a man blind. In this chapter, the Evangelist describes the restoration of sight to the blind man, at the same time mingling doctrine, to point out the fruit of the miracle. From his birth. This circumstance gives an additional display of the power of Christ; for blindness, which he had brought from his mother’s womb, and which he had endured till he arrived at the age of a man, could not be cured by human remedies. This gave occasion to the disciples to propose a question, Of whose sin was this the punishment?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.2.1","start":2,"end":2,"heading":"Rabbi, who hath sinned, this man, or his parents?","excerpt":"2. Rabbi, who hath sinned, this man, or his parents? In the first place, as Scripture testifies that all the sufferings to which the human race is liable proceed from sin, whenever we see any person wretched, we cannot prevent the thought from immediately presenting itself to our minds, that the distresses which fall heavily upon him are punishments inflicted by the hand of God. But here we commonly err in three ways.\n\nFirst, while every man is ready to censure others with extreme bitterness, there are few who apply to themselves, as they ought to do, the same severity. If my brother meets with adversity, I instantly acknowledge the judgment of God; but if God chastises me with a heavier stroke, I wink at my sins. But in considering punishments, every man ought to begin with himself, and to spare himself as little as any other person. Wherefore, if we wish to be candid judges in this matter, let us learn to be quick in discerning our own evils rather than those of others.\n\nThe second error lies in excessive severity; for no sooner is any man touched by the hand of God, than we conclude that this shows deadly hatred, and we turn small offenses into crimes, and almost despair of his salvation. On the contrary, by extenuating our sins, we scarcely think that we have committed very small offenses, when we have committed a very aggravated crime.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.2.2","start":2,"end":2,"heading":"","excerpt":"Thirdly, we do wrong in this respect, that we pronounce condemnation on all, without exception, whom God visits with the cross or with tribulation. What we have lately said is undoubtedly true, that all our distresses arise from sin; but God afflicts his own people for various reasons. For as there are some men whose crimes he does not punish in this world, but whose punishment he delays till the future life, that he may inflict on them more dreadful torments; so he often treats his believing people with greater severity, not because they have sinned more grievously, but that he may mortify the sins of the flesh for the future. Sometimes, too, he does not look at their sins, but only tries their obedience, or trains them to patience; as we see that holy Job — a righteous man, and one that feareth God, is miserable beyond all other men; and yet it is not on account of his sins that he is sore distressed, but the design of God was different, which was, that his piety might be more fully ascertained even in adversity. They are false interpreters, therefore, who say that all afflictions, without any distinction, are sent on account of sins; as if the measure of punishments were equal, or as if God looked to nothing else in punishing men than to what every man deserves.\n\nWherefore, there are two things here that ought to be observed: that\n\njudgment begins, for the most part, at the house of God, (1 Peter 4:17;)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.2.3","start":2,"end":2,"heading":"","excerpt":"and, consequently, that while he passes by the wicked, he punishes his own people with severity when they have offended, and that, in correcting the sinful actions of the Church, his stripes are far more severe. Next, we ought to observe that there are various reasons why he afflicts men; for he gave Peter and Paul, not less than the most wicked robbers, into the hands of the executioner. Hence we infer, that we cannot always put our finger on the causes of the punishments which men endure.\n\nWhen the disciples, following the common opinion, put the question, what kind of sin it was that the God of heaven punished, as soon as this man was born, they do not speak so absurdly as when they ask if he sinned before he was born. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.3.1","start":3,"end":3,"heading":"","excerpt":"3. Neither did this man sin, nor his parents. Christ does not absolutely say that the blind man, and his parents, were free from all blame; but he declares that we ought not to seek the cause of the blindness in sin. And this is what I have already said, that God has sometimes another object in view than to punish the sins of men, when he sends afflictions to them. Consequently, when the causes of afflictions are concealed, we ought to restrain curiosity, that we may neither dishonor God nor be malicious towards our brethren. Wherefore, Christ assigns another reason. This man, he says, was born blind, —\n\nThat the works of God might be manifested in him. He does not, say a single work, but uses the plural number, works; for, so long as he was blind, there was exhibited in him a proof of the severity of God, from which others might learn to fear and to humble themselves. It was afterwards followed by the benefit of his cure and deliverance, in which the astonishing goodness of God was strikingly displayed. So then Christ intended, by these words, to excite in his disciples the expectation of a miracle; but at the same time reminds them in a general manner, that this must be abundantly exhibited on the theater of the world, as the true and lawful cause, when God glorifies his name. Nor have men any right to complain of God, when he makes them the instruments of his glory in both ways, whether he shows himself to be merciful or severe.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.4.1","start":4,"end":4,"heading":"I must work the works of him who hath sent me","excerpt":"4. I must work the works of him who hath sent me. He now testifies that he has been sent for the purpose of manifesting the kindness of God in giving sight to the blind man. He borrows also a comparison from the ordinary custom of life; for, when the sun is risen, man rises to labor, but the night is allotted to repose, as it is said,\n\nThe sun riseth; man goeth forth to his work, and to his labor, till the evening (Psalm 104:22, 23.)\n\nHe therefore employs the word Day to denote the time which the Father had fixed, during which he must finish the work assigned him; in the same manner as every man who has been called to some public office ought to be employed in what may be called his daily task, to perform what the nature of his office demands. Hence too we ought to deduce a universal rule, that to every man the course of his life may be called his day Wherefore, as the short duration of the light ought to excite laborers to industry and toil, that the darkness of the night may not come on them by surprise, ere their exertions are well begun, so, when we see that a short period of life is allotted to us, we ought to be ashamed of languishing in idleness. In short, as soon as God enlightens us by calling us, we ought to make no delay, that the opportunity may not be lost.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[{"at":419,"text":"Psalm 104:22, 23","label":"Psalms 104:22–23","href":"/psa/104/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.5.1","start":5,"end":5,"heading":"While I am in the world, I am the light of the world","excerpt":"5. While I am in the world, I am the light of the world. I consider this to have been added, by way of anticipation; for it might have been thought strange that Christ should speak of his time of working as limited, as if there were danger that the night should come upon him by surprise, as it does on other men. Thus, while he makes a distinction between himself and others, still he says that his time of working is limited. For he compares himself to the sun which, though it illuminates the whole earth by its brightness, yet, when it sets, takes away the day along with it. In this manner he states that his death will resemble the setting of the sun; not that his death extinguishes or obscures his light, but that it withdraws the view of it from the world. At the same time, he shows that, when he was manifested in flesh, that was truly the time of the day-light of the world. For though God gave light in all ages, yet Christ, by his coming, diffused a new and unwonted splendor. Hence he infers that this was an exceedingly fit and proper time, and that it might be said to be a very bright day, for illustrating the glory of God, when God intended to make a more striking exhibition of himself in his wonderful works.\n\nBut here arises another question. After the death of Christ, the power of God shone more illustriously, both in the fruit of the doctrine and in miracles; and Paul applies this strictly to the time of his own preaching, that\n\nGod, who from the beginning of the world commanded the light to shine out of darkness, at that time shone in the face of Christ by the Gospel, (2 Corinthians 4:6.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.5.2","start":5,"end":5,"heading":"","excerpt":"And does Christ now give less light to the world than when he was in the presence of men, and conversed with them? I reply, when Christ had finished the course of his office, he labored not less powerfully by his ministers than he had labored by himself, while he lived in the world. This I acknowledge to be true; but, first, it is not inconsistent with what he had said, that he was bound to perform, in his own person, what had been enjoined on him by the Father, and at the time when he was manifested in the flesh for that purpose. Secondly, it is not inconsistent with what he said, that his bodily presence was the true and remarkable day of the world, the lustre of which was diffused over all ages. For whence did the holy fathers in ancient times, or whence do we now, desire light and day, but because the manifestation of Christ always darted its rays to a great distance, so as to form one continued day? Whence it follows, that all who have not Christ for their guide grope in the dark like the blind, and wander about in confusion and disorder. Yet we must hold by this meaning of the words, that, as the sun discovers to our view the lovely spectacle of earth and heaven, and the whole arrangement of nature, so God has visibly displayed the chief glory of his works in his Son.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.6.1","start":6,"end":6,"heading":"He spat on the ground","excerpt":"6. He spat on the ground. The intention of Christ was, to restore sight to the blind man, but he commences the operation in a way which appears to be highly absurd; for, by anointing his eyes with clay, he in some respects doubles the blindness Who would not have thought either that he was mocking the wretched man, or that he was practising senseless and absurd fooleries? But in this way he intended to try the faith and obedience of the blind man, that he might be an example to all. It certainly was no ordinary proof of faith, that the blind man, relying on a bare word, is fully convinced that his sight will be restored to him, and with this conviction hastens to go to the place where he was commanded. It is an illustrious commendation of his obedience, that he simply obeys Christ, though there are many inducements to an opposite course. And this is the trial of true faith, when the devout mind, satisfied with the simple word of God, promises what otherwise appears incredible. Faith is instantly followed by a readiness to obey, so that he who is convinced that God will be his faithful guide calmly yields himself to the direction of God. There can be no doubt that some suspicion and fear that he was mocked came into the mind of the blind man; but he found it easy to break through every obstruction, when he arrived at the conclusion that it was safe to follow Christ. It may be objected that the blind man did not know Christ; and, therefore, could not render the honor which was due to him as the Son of God. I acknowledge this to be true; but as he believed that Christ had been sent by God, he submits to him, and not doubting that he speaks the truth, he beholds in him nothing but what is Divine; and, in addition to all this, his faith is entitled to the greater commendation, because, while his knowledge was so small, he devoted himself wholly to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.7.1","start":7,"end":7,"heading":"Go, wash in the pool of Siloam","excerpt":"7. Go, wash in the pool of Siloam. Unquestionably, there was not, either in the clay, or in the water of Siloam, any power or fitness for curing the eyes; but Christ freely made use of those outward symbols, on various occasions, for adorning his miracles, either to accustom believers to the use of signs, or to show that all things were at his disposal, or to testify that every one of the creatures has as much power as he chooses to give them. But some inquire what is meant by the clay composed of dust and spittle, and they explain it to have been a figure of Christ, because the dust denotes the earthly nature of the flesh, and the spittle, which came from his mouth, denotes the Divine essence of the Word. For my part, I lay aside this allegory as being more ingenious than solid, and am satisfied with this simple view, that as man was at first made of clay, so in restoring the eyes Christ made use of clay, showing that he had the same power over a part of the body which the Father had displayed in forming the whole man. Or, perhaps, he intended to declare, by this sign, that it was not more difficult for him to remove the obstruction, and to open the eyes of the blind man, than to wash away clay from any man whatever; and, on the other hand, that it was as much in his power to restore sight to the man as it was to anoint his eyes with clay I prefer the latter interpretation.\n\nAs to the pool of Siloam, he perhaps ordered the blind man to wash in it, in order to reprove the Jews for not being able to discern the power of God when present; as Isaiah reproaches the men of his time, that they\n\ndespise the waters of Siloam, which flow softly, (Isaiah 8:6,)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.7.2","start":7,"end":7,"heading":"","excerpt":"and prefer rapid and impetuous streams. This was also the reason, I think, why Elisha ordered Naaman the Syrian to go and wash in Jordan, (2 Kings 5:10.) This pool, if we may believe Jerome, was formed by waters which flowed at certain hours from Mount Zion.\n\nWhich, if you interpret it, means Sent. The Evangelist purposely adds the interpretation of the word Siloam; because that fountain, which was near the temple, daily reminded the Jews of Christ who was to come, but whom they despised when he was exhibited before them. The Evangelist, therefore, magnifies the grace of Christ, because he alone enlightens our darkness, and restores sight to the blind. For the condition of our nature is delineated in the person of one man, that we are all destitute of light and understanding from the womb, and that we ought to seek the cure of this evil from Christ alone.\n\nLet it be observed that, though Christ was present then, yet he did not wish to neglect signs; and that for the sake of reproving the stupidity of the nation, which laid aside the substance, and retained only an empty shadow of signs. Besides, the astonishing goodness of God is displayed in this respect, that he comes of his own accord to cure the blind man, and does not wait for his prayers to bestow help. And, indeed, since we are by nature averse to him, if he do not meet us before we call on him, and anticipate by his mercy us who are plunged in the forgetfulness of light and life, we are ruined.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.ii.html","locus":null,"cites":[{"at":139,"text":"2 Kings 5:10","label":"2 Kings 5:10","href":"/2ki/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.8.1","start":8,"end":8,"heading":"Then the neighbors, and those who had formerly seen him. The blind man","excerpt":"8. Then the neighbors, and those who had formerly seen him. The blind man was known not only to the neighbors, but to all the inhabitants of the town, having been wont to sit and beg at the gate of the temple; and the common people look more readily at such persons than at others. This circumstance — of the man being known — contributed to make many people acquainted with the fame of the miracle. But, as impiety is ingenious in obscuring the works of God, many thought that it was not the same man, because a new power of God openly appeared in him. Thus we find that the more brightly the majesty of God is displayed in his works, the less credit do they obtain among men. But the doubts of those men aided in proving the miracle, for, in consequence of those doubts, the blind man celebrated more highly the grace of Christ by his testimony. It is not without good reason, therefore, that the Evangelist brings together all those circumstances which seemed to exhibit more clearly the truth of the miracle.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.11.1","start":11,"end":11,"heading":"And after I had gone and washed","excerpt":"11. And after I had gone and washed. So happy a result of obedience warns us to surmount every obstacle, and to proceed courageously wherever the Lord calls us, and not even to entertain a doubt that every thing which we undertake by his authority, and under his guidance, will have a prosperous issue.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.13.1","start":13,"end":13,"heading":"They bring to the Pharisees","excerpt":"13. They bring to the Pharisees. The following narrative shows that wicked men are so far from profiting by the works of God, that, the more they are urged by their power, so much the more are they constrained to pour out the venom which dwells within their breasts. The restoration of sight to the blind man ought undoubtedly to have softened even hearts of stone; or, at least, the Pharisees ought to have been struck with the novelty and greatness of the miracle, so as to remain in doubt for a short time, until they inquired if it were a divine work; but their hatred of Christ drives them to such stupidity, that they instantly condemn what they are told that he has done.\n\nThe Evangelist mentions the Pharisees; not that other sects were favorable to Christ, but because this sect was more zealous than the rest in maintaining the present condition. Hypocrisy is always proud and cruel. Being swelled with a false opinion of their holiness, they were chiefly wounded by the doctrine of the Gospel, which condemned all their counterfeit righteousnesses; and above all, they fought for their power and kingdom, under the pretense of endeavoring to maintain the Law.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.13.2","start":13,"end":13,"heading":"","excerpt":"When the Evangelist says that the multitude brought the blind man to the Pharisees, it is difficult to determine with what disposition or with what intention they did so. Scarcely an individual among them could then be ignorant of the inveterate hostility of the Pharisees to Christ; and therefore it is possible that many flatterers, in order to obtain their favor, purposely attempted to conceal the glory of the miracle. Yet I think it is probable that the greater part of the people, suspending their judgment, as usually happens, determined to refer to the arbitration and decision of those who held the government. But wilfully shutting their eyes, while the sun is shining, they bring darkness on themselves to obscure its light. It is a foolish superstition of the common people that, under the pretense of honoring God, they adore the wicked tyrants of the Church, and despise God himself, both in his word and in his works, or, at least, do not deign to look at him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.14.1","start":14,"end":14,"heading":"Now it was the Sabbath","excerpt":"14. Now it was the Sabbath. Christ purposely selected the Sabbath-day, which must have given ground of offense to the Jews. He had already found, in the case of the paralytic, that this work was liable to slander. Why then does he not avoid the offense — which he could easily have done — but because the defense malignantly undertaken by men would tend to magnify the power of God? The Sabbath-day serves as a whetstone to sharpen them, to inquire more eagerly into the whole matter. And yet what advantage do they reap from a careful and earnest examination of the question but this, that the truth of the Gospel shines more brightly? We are taught by this example that, if we would follow Christ, we must excite the wrath of the enemies of the Gospel; and that they who endeavor to effect a compromise between the world and Christ, so as to condemn every kind of offenses, are altogether mad, since Christ, on the contrary, knowingly and deliberately provoked wicked men. We ought to attend, therefore, to the rule which he lays down, that they who are blind, and leaders of the blind, (Matthew 15:14,) ought to be disregarded.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[{"at":1090,"text":"Matthew 15:14","label":"Matthew 15:14","href":"/mat/15/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.15.1","start":15,"end":15,"heading":"The Pharisees also asked him","excerpt":"15. The Pharisees also asked him. The people had already heard this confession from the mouth of the blind man; and now the Pharisees also are made witnesses of it, who might have objected that a report had been groundlessly circulated by the common people, and had been as groundlessly believed. And, first, leaving out of view the question as to the fact, they dispute only about the law of the case; for they do not deny that Christ restored sight to the blind man, but they find a crime in the circumstance of the time when it was done, and assert that it is not a work of God, because it violated the Sabbath. But we ought first to inquire if a work of God was a violation of the Sabbath. And what hinders them from seeing this, but that, in consequence of having been blinded by sinful motives and by malice, they see nothing? Besides, they had already been abundantly instructed by Christ, that the benefits which God bestows on men are not more inconsistent with the Sabbath than circumcision; and the words of the Law enjoin men to abstain from their own works only, and not from the works of God, (Exodus 20:8; 23:12.) When they take for granted an error which has been so frequently refuted, it must be imputed to obstinate malice; or at least there is no other reason why they go wrong but because they choose to go wrong.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[{"at":1108,"text":"Exodus 20:8","label":"Exodus 20:8","href":"/exo/20/#v8","status":"detected"},{"at":1121,"text":"23:12","label":"Exodus 23:12","href":"/exo/23/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.15.2","start":15,"end":15,"heading":"","excerpt":"Thus the Palmists do not cease to bring forward, with hardened effrontery, their idle and foolish slanders, which have been answered a hundred times. What, then, must we do with them? When an opportunity occurs, we must endeavor, as far as lies in our power, to oppose the wicked attempts of those who, actuated by false zeal, reproach and slander the gospel. If no defense, however just, shut their mouth, we have no reason to be discouraged, but ought to trample under foot, with boldness and magnanimity, that eagerness to slander by which they wish to oppress us. They take up maxims which we readily grant to them, that we ought not to listen to those who revolt from the Church, and break up the unity of the faith. But they pass by, and pretend not to have observed — that which ought to form the principal subject of inquiry, and which we have explained clearly in many passages — that nothing can be farther removed from the Church than the Pope with all his band; that a medley composed of lies and impositions, and stained by so many superstitious inventions, is widely distant from the purity of faith. But with all their furious arrogance, they will never hinder the truth, which has been so frequently and so firmly maintained by us, from being at length successful. In like manner, the Pharisees brought against Christ a plausible maxim, That he who does not keep the Sabbath is not from God; but they unjustly and falsely asserted that the work of God is a violation of the Sabbath.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.16.1","start":16,"end":16,"heading":"How can a man who is a sinner do these things?","excerpt":"16. How can a man who is a sinner do these things? The word sinner is employed here, as in many other passages, to denote a person of immoral conduct and a despiser of God.\n\nWhy doth your Master eat with publicans and sinners? (Mark 2:16.)\n\nThat is, “Why doth your Master eat with men of ungodly and wicked lives, whose baseness is stamped with universal infamy?” For from the violation of the Sabbath the enemies of Christ inferred that he was a profane person, and destitute of all religion. Those who stand neutral and judge more candidly, on the other hand, conclude that he is a good and religious man, because God has endued him with remarkable power to work miracles. And yet the argument does not appear to be quite conclusive; for God sometimes permits false prophets to perform some miracles, and we know that Satan, like an ape, counterfeits the works of God so as to deceive the incautious.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[{"at":228,"text":"Mark 2:16","label":"Mark 2:16","href":"/mrk/2/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.16.2","start":16,"end":16,"heading":"","excerpt":"Suetonius relates that, when Vespasian was in Alexandria, and was seated on his tribunal to dispense justice in the open court, a blind man requested him to anoint his eyes with spittle, and said that one Serapis had pointed out to him that cure in a dream; that Vespasian, being unwilling to expose himself to contempt without any good reason, was slow and reluctant to comply; but that, when his friends urged him on all sides, he granted to the blind man what he asked, and that in this way his eyes were instantly opened. Who would reckon Vespasian among the servants of God on that account, or adorn him with the applause of piety? I reply, among good men and those who fear God, miracles are undoubted pledges of the power of the Holy Spirit; but it happens by a just judgment of God, that Satan deceives unbelievers by false miracles, as by enchantments. What I have just now quoted from Suetonius I do not reckon to be fabulous; but I rather ascribe it to the righteous vengeance of God, that the Jews, having despised so many and so illustrious miracles of Christ, were at length — as they deserved to be — sent away to Satan. For they ought to have profited in the pure worship of God by the miracles of Christ; they ought to have been confirmed by them in the doctrine of the Law, and to have risen to the Messiah himself, who was the end of the Law. And undoubtedly Christ, by giving sight to the blind man, had clearly proved that he was the Messiah.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.16.3","start":16,"end":16,"heading":"","excerpt":"They who refuse to acknowledge God in his works make this refusal, not only through indifference, but through malicious contempt; and do they not deserve that God should give them up to the delusions of Satan? Let us then remember that we ought to seek God with a sincere disposition of heart, that he may reveal himself to us by the power of his Spirit; and that we ought to lend our ears submissively to his word, that he may clearly point out true prophets by miracles that are not delusive. Thus shall we profit, as we ought to do, by miracles, and not be exposed to the frauds of Satan.\n\nAs to the men themselves, though they act commendably in this respect, that they speak with reverence about the miracles in which the power of God is displayed, still they do not bring forward a sufficiently strong argument, to prove that Christ ought to be reckoned a Prophet of God. And even the Evangelist did not intend that their answer should be regarded as an oracle. He only exhibits the wicked obstinacy of the enemies of Christ, who maliciously pick a quarrel with what they cannot but acknowledge to be the works of God, and, when warned, do not even attend to them for a short time.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.17.1","start":17,"end":17,"heading":"They say to him who had been blind","excerpt":"17. They say to him who had been blind. The more diligently they inquire, the more impressively does the truth of God appear; for they act as if one were endeavoring to extinguish a strong flame by his breath. Thus, when we see wicked men contrive all that they can to crush the truth of God, we have no reason to be afraid, or to be excessively anxious about the result, for all that they can gain in this way will be to cause its light to burn with greater brightness.\n\nWhat sayest thou of him? When they ask the blind man what is his opinion, they do so, not because they wish to abide by his judgment, or set any value on it, but because they hope that the man, struck with fear, will reply according to their wish. In this respect the Lord disappoints them; for when a poor man disregards their threatenings, and boldly maintains that Christ is a Prophet, we ought justly to ascribe it to the grace of God; so that this boldness is another miracle. And if he so boldly and freely acknowledged Christ to be a Prophet, though he did not as yet know that the Lord Jesus was the Son of God, how shameful is the treachery of those who, subdued by fear, either deny him, or are silent respecting him, though they know that he sitteth at the right hand of the Father, and that he will come thence to be the Judge of the whole world! Since this blind man did not quench a small spark of knowledge, we ought to endeavor that an open and full confession may blaze forth from the full brightness which has shone into our hearts.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.18.1","start":18,"end":18,"heading":"But the Jews did not believe","excerpt":"18. But the Jews did not believe. There are two things here which ought to be observed; that they do not believe that a miracle has been performed, and that, being wilfully blinded through a perverse hatred of Christ, they do not perceive what is manifest. The Evangelist tells us that they did not believe. If the reason be asked, there can be no doubt that their blindness was voluntary. For what prevents them from seeing an obvious work of God placed before their eyes; or, after having been fully convinced, what prevents them from believing what they already know, except that the inward malice of their heart keeps their eyes shut? Paul informs us that the same thing takes place in the doctrine of the Gospel; for he says that it is not hidden or obscure, except to the reprobate,\n\nwhose understandings the god of this world hath blinded, (2 Corinthians 4:3, 4.)\n\nWarned by such examples, let us learn not to bring upon ourselves those obstacles which drive us away from the faith. By the Jews, the Evangelist means that part of them which held the government of the people.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iv.html","locus":null,"cites":[{"at":848,"text":"2 Corinthians 4:3, 4","label":"2 Corinthians 4:3–4","href":"/2co/4/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.19.1","start":19,"end":19,"heading":"Is this your son?","excerpt":"19. Is this your son? Not having succeeded in the former way, they now attempt another; but the Lord not only defeats their attempts in a wonderful manner, but turns them even to an opposite purpose. They do not merely put a single question, but cunningly put a multitude of questions involved in each other, with the view of preventing a reply. But out of a variety of entangled and captious questions, the parents of the blind man select only the half, to which they reply:","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.20.1","start":20,"end":20,"heading":"We know that this is our son, and that he was born blind","excerpt":"20. We know that this is our son, and that he was born blind. Hence it follows that he does not see naturally, but that his eyes have been miraculously opened; but this latter point — that his sight had been miraculously restored — they pass by, because it would give offense. By their silence they show their ingratitude; for, having received so distinguished a gift of God, they ought to have burned with desire to celebrate his name. But, struck with terror, they bury the grace of God, as far as lies in their power, with this exception, that they substitute in their room, as a witness, their son, who will explain the whole matter as it happened, and who will be heard with less prejudice, and will be more readily believed. But though they prudently avoid danger, and continue this middle path, of testifying indirectly about Christ by the mouth of their son, yet this does not prevent the Holy Spirit from condemning their cowardice by the mouth of the Evangelist, because they fail to discharge their own duty. How much less excuse then will they have, who, by treacherous denial, utterly bury Christ, with his doctrine, with his miracles, with his power and grace!","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.22.1","start":22,"end":22,"heading":"The Jews had determined","excerpt":"22. The Jews had determined. This passage shows that the custom of excommunication is ancient, and has been observed in all ages; for excommunication was not then for the first time invented, but it was a custom which had been anciently used against apostates and despisers of the Law, and was turned against the disciples of Christ. We learn, therefore, that the practice of excommunication arose out of the most ancient discipline of the Church. We learn also that it is a crime which has not been of recent origin, and has not been peculiar to a single age, that wicked and unbelieving men should corrupt the holy ordinances of God by their deeds of sacrilege. God determined, from the beginning of the world, that there should be some form of correction, by which rebels should be restrained. The priests and scribes not only abused this power in a tyrannical manner to oppress innocent men; but at length they basely attacked God himself and his doctrine. The truth of Christ being so powerful that they were not able to put it down by law, or by a regular course of proceedings, they launched the thunders of excommunications to crush it.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.22.2","start":22,"end":22,"heading":"","excerpt":"The same thing has also been done with the Christian people; for it is impossible to express the barbarous tyranny which the pretended bishops have exercised in enslaving the people, so that no man dared to whisper; and now we see with what cruelty they throw this dart of excommunication against all who worship God. But we ought to believe that excommunication, when it is violently applied to a different purpose by the passions of men, may safely be treated with contempt. For when God committed to his Church the power of excommunicating, he did not arm tyrants or executioners to strangle souls, but laid down a rule for governing his people; and that on the condition that he should hold the supreme government, and that he should have men for his ministers. Let the pretended bishops then thunder as they think fit, by their empty noises they will not terrify any but those who wander about in doubt and uncertainty, not having yet been instructed, by the voice of the Chief Shepherd, what is the true fold.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.22.3","start":22,"end":22,"heading":"","excerpt":"In short, nothing can be more certain than that those who, we see, are not subject to Christ are deprived of the lawful power of excommunicating. Nor ought we to dread being excluded by them from their assembly, since Christ, who is our life and salvation, is banished from it. So far are we from having any reason to dread being thrown out, that, on the contrary, if we desire to be united to Christ, we must, of our own accord, withdraw from the synagogues of Satan. Yet though the ordinance of excommunication was so basely corrupted in the ancient Church, still Christ did not intend that it should be abolished by his coming, but restored it to its purity, that it might be in full vigor amongst us. Thus, though at the present day there prevails in Popery a base profanation of this holy discipline, yet, instead of abolishing it, we ought rather to give the utmost diligence to restore it to its former completeness. There never will be so good order the world, that even the holiest Laws of God shall not degenerate into corruption, through the fault of men. Assuredly, it would give too much power to Satan, if he could reduce to nothing every thing that he corrupts. We would then have no Baptism, no Lord’s Supper, and, in short, no religion; for there is no part of it which he has left uncontaminated by its pollutions.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.24.1","start":24,"end":24,"heading":"A second time, therefore, they called the man who had been blind","excerpt":"24. A second time, therefore, they called the man who had been blind. There can be no doubt that they were constrained by shame to call the blind man, whom they had previously found to be too firm and steady. In this way, the more fiercely they struggle against God, the more numerous are the cords which they put about their neck, and the more strongly do they bind themselves. Besides, they put the questions in such a manner as to endeavor to make the man say what they wish. It is a plausible preface, indeed, when they exhort him to give glory to God; but immediately afterwards they strictly forbid him to answer according to the conviction of his mind; and therefore, under the pretense of the name of God, they demand from him servile obedience.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.24.2","start":24,"end":24,"heading":"Give glory to God","excerpt":"Give glory to God. Though this adjuration may be referred to what is connected with the present cause, that the blind man should not obscure the glory of God by ascribing to man the benefit which he had received, yet I rather agree with those who think that it was a solemn form, which was wont to be employed when an oath was administered to any person. For in those very words does Joshua adjure Achan, when he wishes to draw from him a true confession of having taken away the accursed thing, (Joshua 7:19.) By these words they reminded him that no slight insult is offered to God, when any person, in His name, commits falsehood. And, indeed, whenever we are called to swear, we ought to remember this preface, so that truth may not be less highly valued by us than the glory of God. If this were done, the sacredness of an oath would be viewed in a very different light. Now, since the greater part of men — not considering that they deny God, when they invoke His name for upholding a falsehood — rashly and daringly rush forward to swear, the consequence is, that every place is full of perjuries. Meanwhile, we see how hypocrites, though they pretend to have the greatest reverence for God, are guilty not only of hypocrisy, but of insolent mockery; for they at the same time express a wish that the blind man should wickedly swear according to their direction, with open contempt of God. Thus God drags to light their wicked designs, whatever attempts they may make to give them a plausible appearance, or to conceal them by hypocritical pretences.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[{"at":497,"text":"Joshua 7:19","label":"Joshua 7:19","href":"/jos/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.25.1","start":25,"end":25,"heading":"Whether he be a sinner, I know not","excerpt":"25. Whether he be a sinner, I know not. The blind man appears not to have been at all prevented by fear from giving a sincere testimony. For there is no reason to believe that he had any doubts about Christ, as his words seem to imply; but I rather think that he spoke ironically, in order to wound them more deeply. He had already confessed that Christ was a Prophet, (verse 17.) Perceiving that he gains nothing by doing so, he suspends his judgment about the person, and brings forward the fact itself, so that, while he makes this admission in their favor, he is not free from ridiculing them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.26.1","start":26,"end":26,"heading":"Again, therefore, they said to him","excerpt":"26. Again, therefore, they said to him. When we see wicked men so delighted in performing their own base actions, we ought to be ashamed of our slothfulness, in acting with such coolness about the affairs of Christ. Though they search on all sides to obtain grounds of slander, the Lord defeats their attempts, in a remarkable manner, by the unshaken firmness of the blind man; for not only does he persist in his opinion, but he freely and severely reproaches them, that after having abundantly ascertained and known the truth, they endeavor to bury it by their continual inquiries. He charges them also with wicked hatred of Christ, when he says,\n\nDo you also wish to become his disciples? For he means that, though they were a hundred times convinced, they are so strongly prejudiced by wicked and hostile dispositions, that they will never yield. It is an astonishing display of freedom, when a man of mean and low condition, and especially liable to be reproached on account of his poverty, fearlessly provokes the rage of all the priests against himself. If that which was nothing more than a small preparation for faith gave him so much boldness, when he came to the struggle, what excuse can be pleaded by great preachers of the Gospel, who, though they are beyond the reach of darts, are silent as soon as danger is threatened? This question is likewise ironical; for he means that they are prompted by malice, and not by a sincere desire of the truth, to press him so earnestly to reply as to this fact.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.28.1","start":28,"end":28,"heading":"Then they upbraided him","excerpt":"28. Then they upbraided him. It is probable that all the reproaches which were prompted by the violence of their rage and indignation were eagerly cast upon him; but there was this one reproach among men, that they called him an apostate from the Law. For, in their opinion, he could not be a disciple of Christ without revolting from the Law of Moses; and they expressly represent these two things as inconsistent with each other. It is a very plausible pretence, that they are afraid of revolting from the doctrine of Moses. For this is the true rule of piety, that we ought to listen to the prophets, by whom we certainly know that God has spoken; that our faith may not be carried about by any doctrines of men. From this principle they deduce their certainty as to the Law of Moses; but they lie when they say that they are the disciples of Moses, for they have turned aside from the end of the Law. Thus hypocrites are wont to tear God in pieces, when they wish to shelter themselves under his name. If Christ be the soul of the Law, as Paul tells us, (Romans 10:4,) what will the Law be when separated from him, but a dead body? We are taught by this example, that no man truly hears God, unless he be an attentive hearer of his word, so as to understand what God means and says.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[{"at":1059,"text":"Romans 10:4","label":"Romans 10:4","href":"/rom/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.29.1","start":29,"end":29,"heading":"As for this man, we know not whence he is","excerpt":"29. As for this man, we know not whence he is. When they say so, they refer not to his country or the place of his birth, but to the prophetical office. For they allege that they have no knowledge of his calling, so as to receive him as having proceeded from God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.30.1","start":30,"end":30,"heading":"Certainly this is wonderful","excerpt":"30. Certainly this is wonderful. He indirectly reproves them for remaining unmoved by a miracle so illustrious, and for pretending that they did not know Christ’s calling; as if he had said, that it was highly improper that such a testimony of Divine power should be held in no estimation, and that the calling of Christ, so proved and attested, should obtain no credit among them. And, in order to show more clearly their stupidity or malice, he magnifies the excellence of the miracle from this consideration, that, as far as the memory of men reaches, none was ever heard to say that such a thing was done by a man. Hence it follows that they are malicious and ungrateful, because they voluntarily shut their eyes on a manifest work of God. He infers from this, that Christ was sent by God, because he is endued with so great power of the Spirit of God, to procure credit for himself and for his doctrine.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.31.1","start":31,"end":31,"heading":"Now we know that God heareth not sinners","excerpt":"31. Now we know that God heareth not sinners. Those who think that the man spoke this, in accordance with the opinion of the people, are mistaken; for the word sinner, in this passage, as in another which lately occurred, means an ungodly and immoral person. It is the uniform doctrine of Scripture, that God does not listen to any but those who call upon him with truth and sincerity. For while faith alone opens the door to us to go to God, it is certain that all wicked men are excluded from approaching to him; and he even declares that he detests their prayers, (Proverbs 28:9,) as he abhors their sacrifices, (Proverbs 15:8.) It is by a special privilege that he invites his children to himself; and it is the Spirit of adoption alone that crieth out in our hearts, Abba, Father, (Romans 8:15; Galatians 4:6.) In short, no man is properly disposed to pray to God, unless his heart be purified by faith. But wicked men profane the sacred name of God by their prayers, and therefore they deserve rather to be punished for this sacrilege, than to obtain any thing for salvation. Accordingly, the blind man does not reason inconclusively, that Christ has come from God, because God lends a favorable ear to his prayers.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.v.html","locus":null,"cites":[{"at":568,"text":"Proverbs 28:9","label":"Proverbs 28:9","href":"/pro/28/#v9","status":"detected"},{"at":616,"text":"Proverbs 15:8","label":"Proverbs 15:8","href":"/pro/15/#v8","status":"detected"},{"at":787,"text":"Romans 8:15","label":"Romans 8:15","href":"/rom/8/#v15","status":"detected"},{"at":800,"text":"Galatians 4:6","label":"Galatians 4:6","href":"/gal/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.34.1","start":34,"end":34,"heading":"Thou wast altogether born in sins","excerpt":"34. Thou wast altogether born in sins They alluded, I doubt not, to his blindness; as proud men are wont to teaze those who have any distress or calamity; and, therefore, they continually insult him, as if he had come out of his mother’s womb, bearing the mark of his sins For all the scribes were convinced in their hearts, that souls, after having finished one life, entered into new bodies, and there suffered the punishment of their former crimes. Hence they conclude that he who was born blind was, at that very time, covered and polluted by his sins.\n\nThis undeserved censure ought to instruct us to be exceedingly cautious, not always to estimate the sins of any person by the chastisements of God; for, as we have already seen, God has various ends to accomplish, by inflicting calamities on men. But not only do those hypocrites insult the wretched man; they likewise reject disdainfully his warnings, though they are holy and good; as indeed it very frequently happens that one cannot endure to be taught by him whom he despises. Now, since we ought always to hear God, by whomsoever he may talk to us, let us learn not to despise any man, that God may find us always mild and submissive, even though he employ a person altogether mean and despicable to instruct us. For there is not a more dangerous plague than when pride stops our ears, so that we do not deign to hear those who warn us for our profit; and it frequently happens that God purposely selects vile and worthless persons to instruct and warn us, in order to subdue our pride.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.34.2","start":34,"end":34,"heading":"And they cast him out","excerpt":"And they cast him out. Though it is possible that those haughty Rabbis cast him, with violence, out of the temple, yet I think that the Evangelist has a different meaning, that they excommunicated him; and thus the casting of him out would have the semblance of law. This agrees better also with what follows; for if they had only cast him out in a disdainful and furious manner, it would not have been of so great importance as to make it probable that the report of it would reach Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.35.1","start":35,"end":35,"heading":"Jesus heard that they had cast him out","excerpt":"35. Jesus heard that they had cast him out. From this circumstance I conjecture that they proceeded to it in a solemn manner, as an affair of great importance, By this example, we are taught how trivial and how little to be dreaded are the excommunications of the enemies of Christ. If we are cast out from that assembly in which Christ reigns, it is a dreadful judgment which is executed against us, that we are delivered to Satan, (1 Corinthians 5:5,) because we are banished from the kingdom of the Son of God. But so far are we from having any reason to dread that tyrannical judgment by which wicked men insult the servants of Christ, that, even though no man should drive us out, we ought of our own accord to flee from that place in which Christ does not preside by his word and Spirit.\n\nAnd having found him. If he had been allowed to remain in the synagogue, he would have been in danger of becoming gradually alienated from Christ, and plunged in the same destruction with wicked men. Christ now meets him, when he is no longer in the temple, but wandering hither and hither; receives and embraces him, when he is cast out by the priests; raises him up from the ground, and offers to him life, when he has received the sentence of death. We have known the same thing by experience in our own time; for when Dr Martin Luther, and other persons of the same class, were beginning to reprove the grosser abuses of the Pope, they scarcely had the slightest relish for pure Christianity; but after that the Pope had thundered against them, and cast them out of the Roman synagogue by terrific bulls, Christ stretched out his hand, and made himself fully known to them. So there is nothing better for us than to be at a very great distance from the enemies of the Gospel, that Christ may approach nearer to us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[{"at":434,"text":"1 Corinthians 5:5","label":"1 Corinthians 5:5","href":"/1co/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.35.2","start":35,"end":35,"heading":"Dost thou believe on the Son of God?","excerpt":"Dost thou believe on the Son of God? He speaks to a Jew, who had been from his infancy instructed in the doctrine of the Law, and had learned that God had promised the Messiah. This question, therefore, has the same meaning as if Christ had exhorted him to follow the Messiah and to devote himself to him; though he employs a more honorable name than they were wont at that time to employ, for the Messiah was reckoned to be only the son of David, (Matthew 22:42.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.36.1","start":36,"end":36,"heading":"Who is he, Lord, that I may believe in him?","excerpt":"36. Who is he, Lord, that I may believe in him? From this reply of the blind man it is evident that, though he had not yet attained any clear or certain knowledge of Christ, still he was obedient and ready to receive instruction; for these words mean, “As soon as he is pointed out to me, I am ready to embrace him.” But it ought to be observed that the blind man desires to be instructed by Christ as a Prophet; for he was already convinced that Christ had been sent by God, and therefore he does not at random place reliance on his doctrine.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.37.1","start":37,"end":37,"heading":"Thou hast both seen him","excerpt":"37. Thou hast both seen him. By these words of Christ the blind man could not be carried higher than to a very small and cold portion of faith. For Christ does not mention his power, or the reason why he was sent by the Father, or what he has brought to men. But what principally belongs to faith is, to know that, by the sacrifice of his death, atonement has been made for our sins, and we are reconciled to God; that his resurrection was a triumph over vanquished death; that we are renewed by his Spirit, in order that, being dead to the flesh and to sin, we may live to righteousness; that he is the only Mediator; that the Spirit is the earnest of our adoption; in short, that in him is found every thing that belongs to eternal life. But the Evangelist either does not relate the whole of the conversation which Christ held with him, or he only means that the blind man professed his attachment to Christ, so that henceforth he began to be one of his disciples. For my own part, I have no doubt that Jesus intended to be acknowledged by him as the Christ, that from this beginning of faith he might afterwards lead him forward to a more intimate knowledge of himself.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.38.1","start":38,"end":38,"heading":"","excerpt":"... For my own part, certainly, I think that it denotes something rare and uncommon; namely, that the blind man gave far more honor to Christ than to an ordinary man, or even to a prophet. And yet I do not think that at that time he had made such progress as to know that Christ was God manifested in the flesh. What then is meant by worship? The blind man, convinced that Jesus was the Son of God, nearly lost the command of himself, and, in rapturous admiration, bowed down before him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.39.1","start":39,"end":39,"heading":"For judgment am I come into this world","excerpt":"39. For judgment am I come into this world. The word judgment cannot be understood, in this passage, to denote simply the punishment which is inflicted on unbelievers, and on those who despise God; for it is made to include the grace of illumination. Christ, therefore, calls it judgment, because he restores to proper order what was disordered and confused; but he means that this is done by a wonderful purpose of God, and contrary to the ordinary opinion of men. And, indeed, human reason considers nothing to be more unreasonable than to say, that they who see are made blind by the light of the world. This then is one of the secret judgments of God, by which he casts down the pride of men. It ought to be observed, that the blindness which is here mentioned, does not proceed so much from Christ as from the fault of men. For by its own nature, it does not strictly blind any man, but as there is nothing which the reprobate desire more earnestly than to extinguish its light, the eyes of their mind, which are diseased through malice and depravity, must be dazzled by the light which is exhibited to them. In short, since Christ is, by his own nature, the light of the world, (John 8:12,) it is an accidental result, that some are made blind by his coming.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[{"at":1185,"text":"John 8:12","label":"John 8:12","href":"/jhn/8/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.39.2","start":39,"end":39,"heading":"","excerpt":"But again it may be asked, Since all are universally accused of blindness, who are they that see? I reply, this is spoken ironically by way of concession, because unbelievers, though they are blind, think that their sight is uncommonly acute and powerful; and elated by this confidence, they do not deign to listen to God. Besides, out of Christ the wisdom of the flesh has a very fair appearance, because the world does not understand what it is to be truly wise. So then, they see, says our Lord Jesus Christ, who, deceiving themselves and others under a foolish confidence in their wisdom, are guided by their own opinion, and reckon their vain imaginations to be great wisdom. Such persons, as soon as Christ appears in the brightness of his Gospel, are made blind; not only because their folly, which was formerly concealed amidst the darkness of unbelief, is now discovered, but because, being plunged in deeper darkness by the righteous vengeance of God, they lose that small remnant of I know not what light which they formerly possessed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.39.3","start":39,"end":39,"heading":"","excerpt":"It is true that we are all born blind, but still, amidst the darkness of corrupted and depraved nature, some sparks continue to shine, so that men differ from brute beasts. Now, if any man, elated by proud confidence in his own opinion, refuses to submit to God, he will seem — apart from Christ — to be wise, but the brightness of Christ will strike him with dismay; for never does the vanity of the human mind begin to be discovered, until heavenly wisdom is brought into view. But Christ intended, as I have already suggested, to express something more by these words. For hypocrites do not so obstinately resist God before Christ shines; but as soon as the light is brought near them, then do they, in open war, and — as it were, with unfurled banner, — rise up against God. It is in consequence of this depravity and ingratitude, therefore, that they become doubly blind, and that God, in righteous vengeance, entirely puts out their eyes, which were formerly destitute of the true light.\n\nWe now perceive the amount of what is stated in this passage, that Christ came into the world to give sight to the blind, and to drive to madness those who think that they are wise. In the first part of it, he mentions illumination, that they who see not may see; because this is strictly the cause of his coming, for he did not come to judge the world, but rather to save that which was lost, (Matthew 18:11.) In like manner Paul, when he declares that he has vengeance prepared against all rebels, at the same time adds, that this punishment will take place\n\nafter that believers shall have fulfilled their obedience, (2 Corinthians 10:6.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[{"at":1390,"text":"Matthew 18:11","label":"Matthew 18:11","href":"/mat/18/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.40.1","start":40,"end":40,"heading":"Some of the Pharisees heard","excerpt":"40. Some of the Pharisees heard. They instantly perceived that they were smitten by this saying of Christ, and yet they appear not to have belonged to the worst class; for the open enemies had so strong an abhorrence of Christ that they did not at all associate with him. But those men submitted to listen to Christ, yet without any advantage, for no man is qualified to be a disciple of Christ, until he has been divested of self, and they were very far from being so.\n\nAre we also blind? This question arose from indignation, because they thought that they were insulted by being classed with blind men; and, at the same time, it shows a haughty contempt of the grace of Christ accompanied by mockery, as if they had said, “Thou canst not rise to reputation without involving us in disgrace; and is it to be endured that thou shouldst obtain honor for thyself by upbraiding us? As to the promise thou makest of giving new light to the blind, go hence and leave us with thy benefit; for we do not choose to receive sight from thee on the condition of admitting that we have been hitherto blind.” Hence we perceive that hypocrisy has always been full of pride and of venom. The pride is manifested by their being satisfied with themselves, and refusing to have any thing taken from them; and the venom, by their being enraged at Christ and arguing with him, because he has pointed out their wound, as if he had inflicted on them a grievous wound. Hence arises contempt of Christ and of the grace which he offers to them.\n\nThe word also is emphatic; for it means that, though all the rest be blind, still it is improper that they should be reckoned as belonging to the ordinary rank. It is too common a fault among those who are distinguished above others, that they are intoxicated with pride, and almost forget that they are men.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.9.41.1","start":41,"end":41,"heading":"If you were blind","excerpt":"41. If you were blind. These words may be explained in two ways; either, that ignorance would, in some degree, alleviate their guilt, if they were not fully convinced, and did not deliberately fight against the truth; or, that there was reason to hope that their disease of ignorance might be cured, if they would only acknowledge it. The former view is supported by the words of Christ,\n\nIf I had not come and spoken to them, they would have no sin, (John 15:22.)\n\nBut as it is added in this passage, but now you say you see, in order that the points of contrast may correspond to each other, it appears to be more consistent to explain them to mean, that he is blind who, aware of his own blindness, seeks a remedy to cure his disease. In this way the meaning will be, “If you would acknowledge your disease, it would not be altogether incurable; but now because you think that you are in perfect health, you continue in a desperate state.” When he says that they who are blind have no sin, this does not excuse ignorance, as if it were harmless, and were placed beyond the reach of condemnation. He only means that the disease may easily be cured, when it is truly felt; because, when a blind man is desirous to obtain deliverance, God is ready to assist him; but they who, insensible to their diseases, despise the grace of God, are incurable.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xv.vi.html","locus":null,"cites":[{"at":452,"text":"John 15:22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.9.1.1","start":1,"end":1,"heading":"The notice which our Lord Jesus took of the piteous case of this poor blind man","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":84,"text":"v. 1","label":"John 9:1","href":"/jhn/9/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.1.2","start":1,"end":1,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":637,"text":"Job iii. 20-23","label":"Job 3:20–23","href":"/job/3/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.1.3","start":1,"end":1,"heading":"The compassions of our Lord Jesus towards him were very tender","excerpt":"(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.\n\nII. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":486,"text":"Isa. lxv. 1","label":"Isaiah 65:1","href":"/isa/65/#v1","status":"detected"},{"at":591,"text":"Gal. iv. 9","label":"Galatians 4:9","href":"/gal/4/#v9","status":"detected"},{"at":627,"text":"Phil. iii. 12","label":"Philippians 3:12","href":"/php/3/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.2.1","start":2,"end":2,"heading":"The question which the disciples put to their Master upon this blind man's case","excerpt":"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,\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":84,"text":"v. 2","label":"John 9:2","href":"/jhn/9/#v2","status":"detected"},{"at":702,"text":"Luke xiii. 4","label":"Luke 13:4","href":"/luk/13/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.2.2","start":2,"end":2,"heading":"It was unnecessarily curious","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":1010,"text":"v. 34","label":"John 9:34","href":"/jhn/9/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.2.3","start":2,"end":2,"heading":"","excerpt":"... 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.\n\n2. Christ's answer to this question. He was always apt to teach, and to rectify his disciples' mistakes.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":223,"text":"ch. v. 14","label":"John 5:14","href":"/jhn/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.3.1","start":3,"end":3,"heading":"He gives the reason of this poor man's blindness","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":225,"text":"v. 3","label":"John 9:3","href":"/jhn/9/#v3","status":"detected"},{"at":1082,"text":"Ps. lxix. 26","label":"Psalms 69:26","href":"/psa/69/#v26","status":"detected"},{"at":1213,"text":"Rom. viii. 33, 34","label":"Romans 8:33–34","href":"/rom/8/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.3.2","start":3,"end":3,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.4-5.1","start":4,"end":5,"heading":"He gives the reason of his own forwardness and readiness to help and heal him","excerpt":"(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.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":84,"text":"v. 4, 5","label":"John 9:4–5","href":"/jhn/9/#v4","status":"detected"},{"at":1230,"text":"Jer. xxx. 21","label":"Jeremiah 30:21","href":"/jer/30/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.4-5.2","start":4,"end":5,"heading":"Now was his opportunity","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":748,"text":"Ps. civ. 22, 23","label":"Psalms 104:22–23","href":"/psa/104/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.4-5.3","start":4,"end":5,"heading":"The period of his opportunity was at hand, and therefore he would be busy","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.5.1","start":5,"end":5,"heading":"His business in the world was to enlighten it","excerpt":"[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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":52,"text":"v. 5","label":"John 9:5","href":"/jhn/9/#v5","status":"detected"},{"at":170,"text":"ch. viii. 12","label":"John 8:12","href":"/jhn/8/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.6-7.1","start":6,"end":7,"heading":"The manner of the cure of the blind man","excerpt":"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,\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":46,"text":"v. 6, 7","label":"John 9:6–7","href":"/jhn/9/#v6","status":"detected"},{"at":672,"text":"Eccl. xi. 4","label":"Ecclesiastes 11:4","href":"/ecc/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.6-7.2","start":6,"end":7,"heading":"The application of it to the place","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":1142,"text":"Acts xxvi. 18","label":"Acts 26:18","href":"/act/26/#v18","status":"detected"},{"at":1379,"text":"Rev. iii. 18","label":"Revelation 3:18","href":"/rev/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.6-7.3","start":6,"end":7,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":637,"text":"1 Cor. iii. 18","label":"1 Corinthians 3:18","href":"/1co/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.7.1","start":7,"end":7,"heading":"The directions given to the patient","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":40,"text":"v. 7","label":"John 9:7","href":"/jhn/9/#v7","status":"detected"},{"at":1421,"text":"Ps. xlvi. 4","label":"Psalms 46:4","href":"/psa/46/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.7.2","start":7,"end":7,"heading":"","excerpt":"... [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.\n\n4. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":127,"text":"Isa. viii. 6","label":"Isaiah 8:6","href":"/isa/8/#v6","status":"detected"},{"at":510,"text":"Mal. iii. 1","label":"Malachi 3:1","href":"/mal/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.7.3","start":7,"end":7,"heading":"The cure effected","excerpt":"5. The cure effected: He came seeing. There is more glory in this concise narrative, He went and washed, and came seeing, than in Cæsar's Veni, vidi, vici—I came, I saw, I conquered. When the clay was washed off from his eyes, all the other impediments were removed with it; so when the pangs and struggles of the new birth are over, and the pains and terrors of conviction past, the bands of sin fly off with them, and a glorious light and liberty succeed. See here an instance, (1.) Of the power of Christ. What cannot he do who could not only do this, but do it thus? With a lump of clay laid on either eye, and washed off again, he couched those cataracts immediately which the most skilful oculist, with the finest instrument and the most curious hand, could not remove. No doubt this is he that should come, for by him the blind receive their sight. (2.) It is an instance of the virtue of faith and obedience. This man let Christ do what he pleased, and did what he appointed him to do, and so was cured. Those that would be healed by Christ must be ruled by him. He came back from the pool to his neighbours and acquaintance, wondering and wondered at; he came seeing. This represents the benefit gracious souls find in attending on instituted ordinances, according to Christ's appointment; they have gone to the pool of Siloam weak, and have come away strengthened; have gone doubting, and come away satisfied; have gone mourning, and come away rejoicing; have gone trembling, and come away triumphing; have gone blind, and come away seeing, come away singing, Isa. lii. 8.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.8.1","start":8,"end":8,"heading":"Whether this was the same man that had before been blind","excerpt":"I. Whether this was the same man that had before been blind, v. 8.\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":61,"text":"v. 8","label":"John 9:8","href":"/jhn/9/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.9.1","start":9,"end":9,"heading":"In answer to this inquiry","excerpt":"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.\n\n3. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.10-12.1","start":10,"end":12,"heading":"How he came to have his eyes opened","excerpt":"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:—\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":41,"text":"v. 10-12","label":"John 9:10–12","href":"/jhn/9/#v10","status":"detected"},{"at":446,"text":"Ps. cxi. 2","label":"Psalms 111:2","href":"/psa/111/#v2","status":"detected"},{"at":925,"text":"v. 11","label":"John 9:11","href":"/jhn/9/#v11","status":"detected"},{"at":1248,"text":"Ps. xxxiv. 4-6","label":"Psalms 34:4–6","href":"/psa/34/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.12.1","start":12,"end":12,"heading":"The author of it","excerpt":"2. The author of it (v. 12): Where is he? Some perhaps asked this question out of curiosity. \"Where is he, that we may see him?\" A man that did such cures as these might well be a show, which one would go a good way for the sight of. Others, perhaps, asked out of ill-will. \"Where is he, that we may seize him?\" There was a proclamation out for the discovering and apprehending of him (ch. xi. 57); and the unthinking crowd, in spite of all reason and equity, will have ill thoughts of those that are put into an ill name. Some, we hope, asked this question out of good-will. \"Where is he, that we may be acquainted with him? Where is he, that we may come to him, and share in the favours he is so free of?\" In answer to this, he could say nothing: I know not. As soon as Christ had sent him to the pool of Siloam, it should seem, he withdrew immediately (as he did, ch. v. 13), and did not stay till the man returned, as if he either doubted of the effect or waited for the man's thanks. Humble souls take more pleasure in doing good than in hearing of it again; it will be time enough to hear of it in the resurrection of the just. The man had never seen Jesus, for by the time that he had gained his sight he had lost his Physician; and he asked, it is probable, Where is he? None of all the new and surprising objects that presented themselves could be so grateful to him as one sight of Christ, but as yet he knew no more of him than that he was called, and rightly called, Jesus—a Saviour. Thus in the work of grace wrought upon the soul we see the change, but see not the hand that makes it; for the way of the Spirit is like that of the wind, which thou hearest the sound of, but canst not tell whence it comes nor whither it goes.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":21,"text":"v. 12","label":"John 9:12","href":"/jhn/9/#v12","status":"detected"},{"at":386,"text":"ch. xi. 57","label":"John 11:57","href":"/jhn/11/#v57","status":"detected"},{"at":867,"text":"ch. v. 13","label":"John 5:13","href":"/jhn/5/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.13.1","start":13,"end":13,"heading":"Here is the information that was given in to the Pharisees concerning this matter","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":146,"text":"v. 13","label":"John 9:13","href":"/jhn/9/#v13","status":"detected"},{"at":1002,"text":"ch. xi. 47, 48","label":"John 11:47–48","href":"/jhn/11/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.14.1","start":14,"end":14,"heading":"The ground which was pretended for this information, and the colour given to it","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":196,"text":"v. 14","label":"John 9:14","href":"/jhn/9/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.14.2","start":14,"end":14,"heading":"","excerpt":"... 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!","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.15.1","start":15,"end":15,"heading":"The trial and examination of this matter by the Pharisees","excerpt":"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.\n\n1. They interrogated him concerning the cure itself.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":64,"text":"v. 15","label":"John 9:15","href":"/jhn/9/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.15-16.1","start":15,"end":16,"heading":"They enquired of him concerning the manner of the cure, and made their remarks upon it","excerpt":"(2.) They enquired of him concerning the manner of the cure, and made their remarks upon it, v. 15, 16.\n\n[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.\n\n[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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":93,"text":"v. 15, 16","label":"John 9:15–16","href":"/jhn/9/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.16.1","start":16,"end":16,"heading":"Some took this occasion to censure and condemn Christ for what he had done","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.16.2","start":16,"end":16,"heading":"","excerpt":"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.\n\n2. After their enquiry concerning the cure, we must observe their enquiry concerning the author of it. And here observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.17.1","start":17,"end":17,"heading":"What the man said of him, in answer to their enquiry","excerpt":"(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.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":73,"text":"v. 17","label":"John 9:17","href":"/jhn/9/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.17.2","start":17,"end":17,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":206,"text":"Dan. ix. 24","label":"Daniel 9:24","href":"/dan/9/#v24","status":"detected"},{"at":464,"text":"ch. iv. 19","label":"John 4:19","href":"/jhn/4/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.18.1","start":18,"end":18,"heading":"","excerpt":"(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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":129,"text":"v. 18","label":"John 9:18","href":"/jhn/9/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.19.1","start":19,"end":19,"heading":"The questions that were put to them","excerpt":"[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.\n\n[2.] Their answers to these interrogatories, in which,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":42,"text":"v. 19","label":"John 9:19","href":"/jhn/9/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.20.1","start":20,"end":20,"heading":"They fully attest that which they could safely say in this matter","excerpt":"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.\n\nSecondly, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":183,"text":"v. 20","label":"John 9:20","href":"/jhn/9/#v20","status":"detected"},{"at":326,"text":"1 Kings iii. 26","label":"1 Kings 3:26","href":"/1ki/3/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.21.1","start":21,"end":21,"heading":"Observe how warily they express themselves","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":47,"text":"v. 21","label":"John 9:21","href":"/jhn/9/#v21","status":"detected"},{"at":905,"text":"Luke xi. 23","label":"Luke 11:23","href":"/luk/11/#v23","status":"detected"},{"at":918,"text":"Mark viii. 38","label":"Mark 8:38","href":"/mrk/8/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.21.2","start":21,"end":21,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":264,"text":"1 Cor. xii. 23, 24","label":"1 Corinthians 12:23–24","href":"/1co/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.22-23.1","start":22,"end":23,"heading":"See the reason why they were so cautious","excerpt":"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,\n\n(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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":45,"text":"v. 22, 23","label":"John 9:22–23","href":"/jhn/9/#v22","status":"detected"},{"at":526,"text":"1 Cor. x. 24","label":"1 Corinthians 10:24","href":"/1co/10/#v24","status":"detected"},{"at":540,"text":"Esth. viii. 6","label":"Esther 8:6","href":"/est/8/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.22-23.2","start":22,"end":23,"heading":"","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.22-23.3","start":22,"end":23,"heading":"The penalty to be inflicted for this crime","excerpt":"[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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":1308,"text":"Isa. lxvi. 5","label":"Isaiah 66:5","href":"/isa/66/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.22-23.4","start":22,"end":23,"heading":"","excerpt":"... 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.\n\n(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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":979,"text":"Prov. xxix. 25","label":"Proverbs 29:25","href":"/pro/29/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.24.1","start":24,"end":24,"heading":"What they said of him, in reply to the man's testimony","excerpt":"(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.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":399,"text":"v. 24","label":"John 9:24","href":"/jhn/9/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.24.2","start":24,"end":24,"heading":"","excerpt":"... [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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":989,"text":"ch. viii. 46","label":"John 8:46","href":"/jhn/8/#v46","status":"detected"},{"at":1386,"text":"Rom. viii. 3","label":"Romans 8:3","href":"/rom/8/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.25.1","start":25,"end":25,"heading":"He sticks to the certain matter of fact the evidence of which they endeavour to shake","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":271,"text":"v. 25","label":"John 9:25","href":"/jhn/9/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.25.2","start":25,"end":25,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":236,"text":"1 John i. 1","label":"1 John 1:1","href":"/1jn/1/#v1","status":"detected"},{"at":249,"text":"Acts iv. 20","label":"Acts 4:20","href":"/act/4/#v20","status":"detected"},{"at":779,"text":"Eph. v. 8","label":"Ephesians 5:8","href":"/eph/5/#v8","status":"detected"},{"at":897,"text":"v. 26","label":"John 9:26","href":"/jhn/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.26.1","start":26,"end":26,"heading":"","excerpt":"... [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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":111,"text":"v. 26","label":"John 9:26","href":"/jhn/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.27.1","start":27,"end":27,"heading":"","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":113,"text":"v. 27","label":"John 9:27","href":"/jhn/9/#v27","status":"detected"},{"at":1313,"text":"Jer. li. 9","label":"Jeremiah 51:9","href":"/jer/51/#v9","status":"detected"},{"at":1329,"text":"Matt. x. 14","label":"Matthew 10:14","href":"/mat/10/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.28.1","start":28,"end":28,"heading":"For this they scorn and revile him","excerpt":"[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.\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":41,"text":"v. 28","label":"John 9:28","href":"/jhn/9/#v28","status":"detected"},{"at":365,"text":"Matt. v. 11","label":"Matthew 5:11","href":"/mat/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.28.2","start":28,"end":28,"heading":"They gloried in their relation to Moses as their Master","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.29.1","start":29,"end":29,"heading":"They gave some sort of reason for their adhering to Moses against Christ","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":83,"text":"v. 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"},{"at":1037,"text":"ch. v. 46","label":"John 5:46","href":"/jhn/5/#v46","status":"detected"},{"at":1086,"text":"Luke xvi. 29","label":"Luke 16:29","href":"/luk/16/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.29.2","start":29,"end":29,"heading":"","excerpt":"... 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":1122,"text":"ch. vii. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.29.3","start":29,"end":29,"heading":"","excerpt":"... 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.\n\n(3.) He reasons with them concerning this matter, and they excommunicate him.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":150,"text":"Jer. ii. 6","label":"Jeremiah 2:6","href":"/jer/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.30.1","start":30,"end":30,"heading":"He wonders at their obstinate infidelity","excerpt":"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.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":49,"text":"v. 30","label":"John 9:30","href":"/jhn/9/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.30.2","start":30,"end":30,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":83,"text":"Isa. xxix. 14","label":"Isaiah 29:14","href":"/isa/29/#v14","status":"detected"},{"at":285,"text":"Mark vi. 6","label":"Mark 6:6","href":"/mrk/6/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.31.1","start":31,"end":31,"heading":"","excerpt":"(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,\n\n[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.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":97,"text":"v. 31","label":"John 9:31","href":"/jhn/9/#v31","status":"detected"},{"at":1538,"text":"Ps. xxxiv. 15","label":"Psalms 34:15","href":"/psa/34/#v15","status":"detected"},{"at":1804,"text":"ch. ix. 31, 32","label":"John 9:31–32","href":"/jhn/9/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.31-33.1","start":31,"end":33,"heading":"He argues strongly against them","excerpt":"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.\n\na. 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.\"\n\nb. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":43,"text":"v. 31-33","label":"John 9:31–33","href":"/jhn/9/#v31","status":"detected"},{"at":114,"text":"v. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"},{"at":140,"text":"v. 24","label":"John 9:24","href":"/jhn/9/#v24","status":"detected"},{"at":222,"text":"v. 31","label":"John 9:31","href":"/jhn/9/#v31","status":"detected"},{"at":254,"text":"v. 33","label":"John 9:33","href":"/jhn/9/#v33","status":"detected"},{"at":1422,"text":"Ps. lxvi. 18-20","label":"Psalms 66:18–20","href":"/psa/66/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.32.1","start":32,"end":32,"heading":"He magnifies the miracles which Christ had wrought, to strengthen the argument the more","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":94,"text":"v. 32","label":"John 9:32","href":"/jhn/9/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.33.1","start":33,"end":33,"heading":"","excerpt":"(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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":599,"text":"Deut. xiii. 1, 2","label":"Deuteronomy 13:1–2","href":"/deu/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.34.1","start":34,"end":34,"heading":"","excerpt":"[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,\n\nFirst, What they said. Having nothing to reply to his argument, they reflected upon his person: Thou wast altogether born in sin, and dost thou teach us? They take that amiss which they had reason to take kindly, and are cut to the heart with rage by that which should have pricked them to the heart with penitence. Observe, 1. How they despised him, and what a severe censure they passed upon him: \"Thou wast not only born in sin, as every man is, but altogether so, wholly corrupt, and bearing about with thee in thy body as well as in thy soul the marks of that corruption; thou wast one whom nature stigmatized.\" Had he still continued blind, it had been barbarous to upbraid him with it, and thence to gather that he was more deeply tainted with sin than other people; but it was most unjust to take notice of it now that the cure had not only rolled away the reproach of his blindness, but had signalized him as a favourite of Heaven. Some take it thus: \"Thou hast been a common beggar, and such are too often common sinners, and thou hast, no doubt, been as bad as any of them;\" whereas by his discourse he had proved the contrary, and had evinced a deep tincture of piety. But when proud imperious Pharisees resolve to run a man down, any thing shall serve for a pretence. 2. How they disdain to learn of him, or to receive instruction from him: Dost thou teach us? A mighty emphasis must be laid here upon thou and us. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":183,"text":"v. 34","label":"John 9:34","href":"/jhn/9/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.34.2","start":34,"end":34,"heading":"","excerpt":"... \"What! wilt thou, a silly sorry fellow, ignorant and illiterate, that hast not seen the light of the sun a day to an end, a beggar by the way-side, of the very dregs and refuse of the town, wilt thou pretend to teach us, that are the sages of the law and grandees of the church, that sit in Moses's chair and are masters in Israel?\" Note, Proud men scorn to be taught, especially by their inferiors, whereas we should never think ourselves too old, nor too wise, nor too good, to learn. Those that have much wealth would have more; and why not those that have much knowledge? And those are to be valued by whom we may improve in learning. What a poor excuse was this for the Pharisees' infidelity, that it would be a disparagement to them to be instructed, and informed, and convinced, by such a silly fellow as this!","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.35.1","start":35,"end":35,"heading":"The tender care which our Lord Jesus took of this poor man","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":63,"text":"v. 35","label":"John 9:35","href":"/jhn/9/#v35","status":"detected"},{"at":1038,"text":"Ps. ciii. 6","label":"Psalms 103:6","href":"/psa/103/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.35.2","start":35,"end":35,"heading":"","excerpt":"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.\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":270,"text":"Matt. xiii. 12","label":"Matthew 13:12","href":"/mat/13/#v12","status":"detected"},{"at":732,"text":"Ps. ii. 7","label":"Psalms 2:7","href":"/psa/2/#v7","status":"detected"},{"at":743,"text":"lxxxix. 27","label":"Psalms 89:27","href":"/psa/89/#v27","status":"detected"},{"at":759,"text":"ch. i. 49","label":"John 1:49","href":"/jhn/1/#v49","status":"detected"},{"at":977,"text":"Matt. xxii. 42","label":"Matthew 22:42","href":"/mat/22/#v42","status":"detected"},{"at":1490,"text":"1 John iii. 23","label":"1 John 3:23","href":"/1jn/3/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.36.1","start":36,"end":36,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":143,"text":"v. 36","label":"John 9:36","href":"/jhn/9/#v36","status":"detected"},{"at":622,"text":"Cant. v. 6, 7","label":"Song of Songs 5:6–7","href":"/sng/5/#v6","status":"detected"},{"at":637,"text":"iii. 2, 3","label":"Song of Songs 3:2–3","href":"/sng/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.37.1","start":37,"end":37,"heading":"","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":158,"text":"v. 37","label":"John 9:37","href":"/jhn/9/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.37.2","start":37,"end":37,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":743,"text":"Luke xxiv. 32","label":"Luke 24:32","href":"/luk/24/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.38.1","start":38,"end":38,"heading":"","excerpt":"4. The poor man readily entertains this surprising revelation, and, in a transport of joy and wonder, he said, Lord, I believe, and he worshipped him. (1.) He professed his faith in Christ: Lord, I believe thee to be the Son of God. He would not dispute any thing that he said who had shown such mercy to him, and wrought such a miracle for him, nor doubt of the truth of a doctrine which was confirmed by such signs. Believing with the heart, he thus confesses with the mouth; and now the bruised reed was become a cedar. (2.) He paid his homage to him: He worshipped him, not only gave him the civil respect due to a great man, and the acknowledgments owing to a kind benefactor, but herein gave him divine honour, and worshipped him as the Son of God manifested in the flesh. None but God is to be worshipped; so that in worshipping Jesus he owned him to be God. Note, True faith will show itself in a humble adoration of the Lord Jesus. Those who believe in him will see all the reason in the world to worship him. We never read any more of this man; but, it is very likely, from henceforth he became a constant follower of Christ.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.39.1","start":39,"end":39,"heading":"The account Christ gives of his design in coming into the world","excerpt":"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.\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":68,"text":"v. 39","label":"John 9:39","href":"/jhn/9/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.39.2","start":39,"end":39,"heading":"","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":557,"text":"Hos. i. 10","label":"Hosea 1:10","href":"/hos/1/#v10","status":"detected"},{"at":569,"text":"ii. 23","label":"Hosea 2:23","href":"/hos/2/#v23","status":"detected"},{"at":1066,"text":"Isa. lxi. 1","label":"Isaiah 61:1","href":"/isa/61/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.39.3","start":39,"end":39,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.40.1","start":40,"end":40,"heading":"The Pharisees' cavil at this","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[{"at":826,"text":"Luke xi. 45","label":"Luke 11:45","href":"/luk/11/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.41.1","start":41,"end":41,"heading":"Christ's answer to this cavil, which, if it did not convince them, yet silenced them","excerpt":"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,\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.9.41.2","start":41,"end":41,"heading":"\"But now you say, We see","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.9.1-2.1","start":1,"end":2,"heading":"","excerpt":"and passing by) Immediately after the attack of His enemies. ... blind) Who was begging at the temple. Comp. Acts iii. 2, “The lame man, laid at the Beautiful gate of the temple, to ask alms.” ... asked) They were well aware of the [omniscient] knowledge of their Master. ... this man) This question of the disciples ought not to be curiously examined into; whether, and when, that blind man could have sinned and thence contracted blindness. An interrogation, especially a disjunctive one, asserts nothing ; and an assertion of the disciples would not compel us to an assent. ... that he should be born) That he was born blind, the disciples had heard from others.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":109,"text":"Acts iii. 2","label":"Acts 3:2","href":"/act/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.3.1","start":3,"end":3,"heading":"","excerpt":"answered) Jesus is wont to answer more plainly to His disciples than to the unbelieving Jews. ... hath sinned) Repeat, that he should be born blind [Human reason delights to draw the conclusion of there being some special fault, from some special misfortune : Luke xiii. 2, 4, “ Suppose ye, these Galileans—whose blood Pilate mingled with their sacrifices—were sinners above all the Galileans, because they suffered such things? I tell you nay, etc. Or those eighteen on whom the tower of Siloam fell,” etc.; Acts xxviii. 4, “ When the barbarians saw the venemous beast hang on —Paul’s—hand, they said, No doubt this is a murderer, whom, though he hath escaped the sea, yet vengeance ... but) Comp. ch. xi. 4, “ This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.” ... that) The power of God. ... the works) Plural. When one work of God is known, all are known: From His works shine forth the Power, and the Glory, and the Grace of God.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":260,"text":"Luke xiii. 2, 4","label":"Luke 13:2","href":"/luk/13/#v2","status":"detected"},{"at":260,"text":"Luke xiii. 2, 4","label":"Luke 13:4","href":"/luk/13/#v4","status":"detected"},{"at":509,"text":"Acts xxviii. 4","label":"Acts 28:4","href":"/act/28/#v4","status":"detected"},{"at":703,"text":"xi. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.4.1","start":4,"end":4,"heading":"","excerpt":"the night) Christ is the light: when it departs, the night comes, which does not restrain the light, but obscures the earth.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.6.1","start":6,"end":6,"heading":"","excerpt":"having spoken) in the hearing of the blind man. Jesus also prayed, ver. 31, “If any man be a worshipper of God, and doeth His will, him He heareth.” ... , clay) Clean spittle, mixed with clean dust, was a clean medicine. Man was created from the earth: now the creation of sight is taken from the same earth. ... upon the eyes) It is a poetic fancy of Nonnus, that he has represented that there was not even the trace of eyes on the face of this blind man: ver. 10 disproves it [How were thine eyes opened ?","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":67,"text":"ver. 31","label":"John 9:31","href":"/jhn/9/#v31","status":"detected"},{"at":457,"text":"ver. 10","label":"John 9:10","href":"/jhn/9/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.7.1","start":7,"end":7,"heading":"","excerpt":"wash thyself) thy face. ... Siloam) A name given to this place formerly, because Jesus Christ was about to send thither the blind man. And from this time the name ... place was a memorial of the miracle wrought at it. The derivation is implied in Go, wash thyself. ... which is rendered in translation Sent) The Evangelist adds this. Comp. ver. 11, “Go to the pool of Siloam, and wash.” ... and he went) before going to his parents.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":340,"text":"ver. 11","label":"John 9:11","href":"/jhn/9/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.8-11.1","start":8,"end":11,"heading":"","excerpt":"like) Human reason invents and supposes anything, sooner than it will believe a miracle has been wrought: ver. 18, “ But the Jews did not believe concerning him, that he had been blind, and received his sight ;” Acts 1. 18, “ Others mocking, said, These men are full of new wine.” But on that account the more is the truth confirmed. : ... a man who is called Jesus) The article is not added, but the participle. Comp. ch. xi. 54, “ Into a city called Ephraim,” ... The blind man had not known the celebrity of Jesus.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":106,"text":"ver. 18","label":"John 9:18","href":"/jhn/9/#v18","status":"detected"},{"at":212,"text":"Acts 1. 18","label":"Acts 1:18","href":"/act/1/#v18","status":"detected"},{"at":423,"text":"xi. 54","label":"John 11:54","href":"/jhn/11/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.13-17.1","start":13,"end":17,"heading":"","excerpt":"to the Pharisees) as if to inquisitors. ... from God) The words opposed are, to be from God, and to be a sinner [An antithesis worthy of observation. Either the former, or else the latter, exactly applies as the description of every man.—V. g. ... because) In Theology applied to estimating characters, nothing is to be done in a hurry. ... a prophet) i.e. from God, ver. 16, “This man is not from God,” 33; ch. i. 6, “There was a man sent from God,” etc. ; John iii. 2, “ We know that Thou art a teacher come from God” [Jesus had prayed in undertaking the cure, ver. 31: and from that circumstance the blind man had come to know the close intimacy subsisting between Jesus and God.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":367,"text":"ver. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"},{"at":412,"text":"i. 6","label":"John 1:6","href":"/jhn/1/#v6","status":"detected"},{"at":458,"text":"John iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":563,"text":"ver. 31","label":"John 9:31","href":"/jhn/9/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.18-21.1","start":18,"end":21,"heading":"","excerpt":"of him that had received his sight) These are joined as substantive and adjective, and the of him refers to the blind man. ... How it has happened, that he sees. ... we know not) As yet they had not seen their son seeing: but they had immediately conjectured that the gift of sight had come from Jesus. On this account the former part of this verse is not attributed to fear [but only the latter, “He is of age; ask him,” as stated] in ver. 23. ... we) Emphatic; in antithesis to aris, himself, which follows and is repeated more than once. ... So ver. 23. But the Latin, and after it, Augustine and others, at ver. 21, “ ipsum interrogate ; ... And what follows agrees with this; he shall speak for himself. ... ac Vulg.* But A and ... age) sufficient for giving testimony.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":436,"text":"ver. 23","label":"John 9:23","href":"/jhn/9/#v23","status":"detected"},{"at":548,"text":"ver. 23","label":"John 9:23","href":"/jhn/9/#v23","status":"detected"},{"at":611,"text":"ver. 21","label":"John 9:21","href":"/jhn/9/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.22-24.1","start":22,"end":24,"heading":"","excerpt":"they were afraid of) to such a degree that they left their son [at whose receiving of the gift of sight, however, they without doubt were exceedingly rejoiced.—V. ... alone in the danger ; and not only did not acknowledge that Jesus is the Christ, but did not even acknowledge that, from which it followed as a consequence. ... expelled from the synagogue) which was a most severe punishment. ... again) He had therefore been sent away after the conversation with him, described at ver. 17. ... give) A spacious preface. He gives glory to God, who confesses the truth, especially in a matter and cause attended with difficulties. ... we know) They attempt to prepossess and move him, as an unlearned man, by the weight of their authority, that he should call Jesus a sinner, and not avow Him as the Son of God [We see, say they ; comp. ver. 41 (Now ye say, We see).— V. ... a sinner) ver. 16, “This man is not of God, because he keepeth not the Sabbath day.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":482,"text":"ver. 17","label":"John 9:17","href":"/jhn/9/#v17","status":"detected"},{"at":836,"text":"ver. 41","label":"John 9:41","href":"/jhn/9/#v41","status":"detected"},{"at":884,"text":"ver. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.25.1","start":25,"end":25,"heading":"","excerpt":"of [whether]) In a case, concerning which he has as yet no certainty, he nevertheless does not yield to the false authority of others; and he rather believes, that Jesus is not a sinner, than that He is a sinner.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.26-28.1","start":26,"end":28,"heading":"","excerpt":"they said) These wretched persons strangely torture themselves.\" ... why) wherefore ? ... He confesses that he wishes to become a disciple of Jesus. ... do ye wish) A sweet and becoming irony. [And indeed it is right, that he, who wishes to become a disciple of Christ, should resort to anxious investigation. The truth does not shrink from it.—V. g.] ... they reviled) They thought that they were loading him with dishonour, whomsoever they called by the term, a disciple of Christ. ... of that man) By the use of this expression they put Jesus away to a distance from them. at the present day also are irrefragable. ... whence He is) as well as His doctrine.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.30.1","start":30,"end":30,"heading":"","excerpt":"for in this) for in this, ch. iv. 87 [And herein is that saying true——Engl. Vers.] yap, such being the case [videlicet], at times adds a graceful effect to a ... a.marvellous thing) Answering to we know not, ver. 29. To be ignorant and to wonder, are closely allied. ... whence) namely, from God: ver. 33, “If a man were not of God he could do nothing :” ver. 16, “ This man is not of God.”?","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":30,"text":"iv. 87","label":"John 4:87","href":"/jhn/4/#v87","status":"detected"},{"at":208,"text":"ver. 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"},{"at":297,"text":"ver. 33","label":"John 9:33","href":"/jhn/9/#v33","status":"detected"},{"at":355,"text":"ver. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.31-33.1","start":31,"end":33,"heading":"","excerpt":"sinners) The faith of the man increases: comp. ver. 17, 24, 25, “He is a prophet; whether He be a sinner, I know not: one thing I know, that whereas I was blind, now I see.’” ... the will) Whoever doeth the will of God, God doeth His will for him, when he prays. ... nothing, not merely of those things, which He Himself doeth, but also of those things which other excellent men do. Jesus had not the external helps on which ordinary mortals are wont to rely.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":47,"text":"ver. 17, 24, 25","label":"John 9:17","href":"/jhn/9/#v17","status":"detected"},{"at":47,"text":"ver. 17, 24, 25","label":"John 9:24–25","href":"/jhn/9/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.34.1","start":34,"end":34,"heading":"","excerpt":"in sins) They upbraid him with his former blindness: ver. 2, “ Who did sin, this man, or his parents, that he was born blind ?” ... teach) Indeed his words, from ver. 30 to 33, form an excellent sermon. ... they cast him out) as being a Christian: ver. 22, “ The Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue.” That act of theirs tended to his great good: but they themselves betray thereby the hatred of the truth, with which they are actuated. ... out) from that place in which they were met together.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":53,"text":"ver. 2","label":"John 9:2","href":"/jhn/9/#v2","status":"detected"},{"at":162,"text":"ver. 30","label":"John 9:30","href":"/jhn/9/#v30","status":"detected"},{"at":248,"text":"ver. 22","label":"John 9:22","href":"/jhn/9/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.35-36.1","start":35,"end":36,"heading":"","excerpt":"having found) He had therefore sought for him, after He had permitted him for a time to be persecuted by the world. ... thou) Although others believe not. The pronoun renders the interrogation in this place akin to an affirmation. k ... and who [is my neighbour ?], Luke x. 29, Notes.’ ... that) This depends on - Tell me, and the, Tell me, lies hid in the, Who is He? ... I may believe) It was a step in faith, that he accounts Jesus as one whom he must believe, whatsoever ee may say.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":266,"text":"Luke x. 29","label":"Luke 10:29","href":"/luk/10/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.37-38.1","start":37,"end":38,"heading":"","excerpt":"thou hast seen) Thou hast begun to see with these eyes of thine, which have been opened for thee. ... He who speaks) A lowly speech, being framed in the third person. ... Lord) He now uses this term in a more strict sense than he had used it at verse 36.1 ... he worshipped) The worship follows spontaneously the recognition of His Divinity. [Jesus nowhere required this worship of any one; it was the spirit of faith that instructed believers to render it.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.9.39-41.1","start":39,"end":41,"heading":"","excerpt":"judgment) just and true, better than that of the Pharisees. ... may see) in body and mind ... who see) who suppose that they are possessed of sight, and are not conscious that they are blind: ver. 41, “ Now ye say, We see.” ... blind) in mind. ... sin) If ye would say, we are blind, ye would seek sight, and your sin would have already ceased. Sin exists even in the intellect; for blindness affects the sight, and is synonymous with sin.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":192,"text":"ver. 41","label":"John 9:41","href":"/jhn/9/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.9.1.1","start":1,"end":1,"heading":"And as Jesus passed by","excerpt":"The Greek word rendered \" passed by,\" is the same as the word so rendered in the preceding verse, at the end of the last chapter. — Some think, from this repetition, that the miracle recorded here took place immediately after the events of the last chapter, without the least break or interruption ; and that it was as our Lord was retiring from the temple, after the attempt of the Jews to stone Him, that He saw the blind man. — Others, however, think that an interval of time must have elapsed, partly because it seems improbable that our Lord and His disciples would all be able to withdraw themselves quietly from an angry mob, and calmly stand still near the scene of attempted violence to attend to a blind man, and partly because it is the manner of St. John's Gospel to pass from one event to another, sometimes without intimating that there is any change of time or place. Thus, John v. 19; vi. 25, 43, 69; vii. 28—33. The point, however, is not one of any practical importance.\n\nChemnitius holds strongly that an interval of two months comes in here, and that our Lord spent that time in a visitation of the towns and villages of Judaea, as related in Luke xiii. 22. He thinks that He thus occupied the two months after the feast of tabernacles, and that He returned to Jerusalem shortly before the feast of dedication, in winter. The main objection to this theory seems to be, that it is not the natural conclusion we should draw from the text.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":889,"text":"John v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":901,"text":"vi. 25, 43, 69","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"},{"at":901,"text":"vi. 25, 43, 69","label":"John 6:43","href":"/jhn/6/#v43","status":"detected"},{"at":901,"text":"vi. 25, 43, 69","label":"John 6:69","href":"/jhn/6/#v69","status":"detected"},{"at":917,"text":"vii. 28","label":"John 7:28","href":"/jhn/7/#v28","status":"detected"},{"at":1163,"text":"Luke xiii. 22","label":"Luke 13:22","href":"/luk/13/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.1.2","start":1,"end":1,"heading":"","excerpt":"Gualter, Ferus, Ecolampadius, and Musculus maintain, on the other hand, that there is a close and intentional connection between this chapter and the preceding one. They think that oar Lord desired to show, by deed as well as word, that He was \" the Light of the world.\" (John viii. 14.) Bucer says, \" This chapter is a sermon in act and deed, on the words, ' I am the Light of the world.' \"\n\nIn the miracle which occupies the whole of this chapter, the following special circumstances deserve notice : (1) It is only related by St. John. (2) Like each of the few miracles in St. John, it is described with great minuteness and particularity. (3) It is one of the four miracles wrought in Judaea, or near Jerusalem, mentioned in St. John. He records eight great miracles altogether: four in Galilee,— turning the water into wine, healing the nobleman's son, feeding the multitude, and walking on the water, (chap, ii., iv., and vi. ;) and four in Judaea, — purifying the temple, healing the impotent man, restoring sight to the blind, and raising Lazarus. (Chap, ii., v., Ti., and ix.) (4) It is one of those miracles which the Jews were especially taught to expect in Messiah's time : \"In that day shall the eyes of the blind see out of obscurity.\" ( Isai. xxix. 18.) (5) It is one of those signs of Messiah having come, to which Jesus particularly directed John the Baptist's attention: \"The blind receive their sight.\" (Matt. xi. 5.) (6) It was a miracle worked in so public a place, and on a man eo well known, that it was impossible for the Jerusalem Jews to deny it.\n\nIt Is hardly necessary, perhaps, to bid any well-instructed Christian observe the singularly instructive and typical character of each of the eight miracles which John was inspired to record. Each was a vivid picture of spiritual things.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":272,"text":"John viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"},{"at":1252,"text":"Isai. xxix. 18","label":"Isaiah 29:18","href":"/isa/29/#v18","status":"detected"},{"at":1423,"text":"Matt. xi. 5","label":"Matthew 11:5","href":"/mat/11/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.1.3","start":1,"end":1,"heading":"","excerpt":"Hengstenberg observes that three of the four great miracles wrought by Christ in Judaea exactly represent the three classes of works referred to in Matt. xi. 6, \" The lame walk, the blind see, the dead are raised up.\" (John v. ; ix. ; xi.)\n\n[He saw a man., blind from his birth.] The man was probably sitting near the temple gateway, to attract the notice of worshippers going to and fro, like the man described in Acts. (Acts Hi. 2.) From blindness he would naturally be dependent on charity. The Jewish law specifies the blind as peculiarly deserving of attention. (Levit. xix. 14; Deut. xxvii. 18.) To give sight to one who had not lost the use of his eyes by disease or accident, but had never seen at all, was of course a mighty miracle.\n\nLet it be noted, that our Lord \"saw\" the blind man, and healed him of His own free will, unasked, and unexpectedly. As in the case of the impotent man, (John v. 6,) He did not wait to be entreated, but was Himself the first to move. Let it however be noted at the same time, that if the man had not been by the wayside, our Lord would not have seen him.\n\nChrysostom observes, that when the Jews \" would not receive our Lord's sayings, and tried to kill Him, He went out of the temple, and healed the blind, mitigating their rage by His absence ; and by working a miracle, both softening their hardness, and proving His affections. And it is clear that He proceeded intentionally to this work on leaving the temple, for it was He who saw the blind man, and not the blind man who came to Him.\"\n\nGualter observes, that this passage shows how the eyes of the Lord are in every place, and how He sees His own people, even when they think not of Him.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":148,"text":"Matt. xi. 6","label":"Matthew 11:6","href":"/mat/11/#v6","status":"detected"},{"at":568,"text":"Levit. xix. 14","label":"Leviticus 19:14","href":"/lev/19/#v14","status":"detected"},{"at":584,"text":"Deut. xxvii. 18","label":"Deuteronomy 27:18","href":"/deu/27/#v18","status":"detected"},{"at":897,"text":"John v. 6","label":"John 5:6","href":"/jhn/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.1-12.1","start":1,"end":12,"heading":"JOHN IX. 1—12.","excerpt":"The chapter we now begin records one of the few great works of Christ which St. John has reported. It tell us how our Lord gave sight to a man who had been \" blind from his birth.\" Here, as elsewhere in this Gospel, we find the circumstances of the miracle narrated with peculiar fulness, minuteness, and particularity. Here too, as elsewhere, we find the narrative rich in spiritual lessons.\n\nWe should observe, first, in this passage, how much sorrow sin has brought into the world. A sorrowful case is brought before us. We are told of a man \" who was blind from his birth.\" A more serious affliction can hardly be conceived. Of all the bodily crosses that can be laid on man, without taking away life, none perhaps is greater than the loss of sight. It cuts us off from some of the greatest enjoyments of life. It shuts us up within a narrow world of our own. It makes us painfully helpless and dependent on others. In fact, until men lose their eyesight, they never fully realize its value.\n\nNow blindness, like every other bodily infirmity, is one of the fruits of sin. If Adam had never fallen, we cannot doubt that people would never have been blind, or deaf, or dumb. The many ills that flesh is heir to, the countless pains, and diseases, and physical defects to which we are all liable, came in when the curse came upon the earth. '^ By one man sin entered into the world, and death by sin.\" (Rom. v. 12.)\n\nLet us learn to hate sin with a godly hatred, as the root of more than half of our cares and sorrows. Let us fight against it, mortify it, crucify it, and abhor it both in ourselves and others. There cannot be a clearer proof that man is a fallen creature than the fact that he can love sin and take pleasure in it.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":1404,"text":"Rom. v. 12","label":"Romans 5:12","href":"/rom/5/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.2.1","start":2,"end":2,"heading":"And his disciples asked him","excerpt":"This expression seems to show that our Lord was surrounded and accompanied by His usual followers, and favours the idea that there was some break or interval between the beginning of this chapter and the end of the last. Though He by Divine power could hide Himself and go through the midst of His enemies, it is hardly reasonable to suppose that within a few minutes He would be surrounded again by His disciples. Yet it is of course possible.\n\n[Master, who did sin, this man, . .parents, . . blind f] Th is curious question has given rise to much unprofitable discussion. It is repeatedly asked, — Why did the disciple say this ? What put it into their minds to start the inquiry?\n\n(a) Some think that the Jews had imbibed the common Oriental notion of the pre-existence and transmigration of souls from one body to another, and that the disciples supposed that in some previous state of existence this blind man must have committed some great sin, for which he was now punished.\n\n(b) Some think that the question refers to a strange notion current among some Jews, that infants might sin before they were born. In support of this view, they quote Qen. xxv. 22, and Gen. xxxviii. 28, 29.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":1168,"text":"Gen. xxxviii. 28, 29","label":"Genesis 38:28–29","href":"/gen/38/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.2.2","start":2,"end":2,"heading":"","excerpt":"(c) The most probable view is, that the question arose from a misapplication of such passages of Scripture as the Second Commandment, where God speaks of \" visiting the iniquity of the fathers upon the children, \" (Exod. xx. 5,) and from a forgetfulness of Eze. xviii. 20, etc. There are few notions that men seem to cling to so naturally, as the notion that bodily sufferings, and all afflictions, are the direct consequences of sin, and that a diseased or afflicted person must necessarily be a very wicked man. This was precisely the short-sighted view that Job's three friends took up when they came to visit him, and against which Job contended. This was the idea of the people at Melita, when Paul was bitten by a viper, after the shipwreck: \"This man is a murderer.\" (Acts xxviii. 4.) This appears to have been at the bottom of the question of the disciples: \"There is suffering; then there must have been sin. Whose sin was it? **\n\nChrysostom thinks that the disciples remembered our Lord's words to the paralytic whom He healed (chap. v. 14) : ** Thou art made whole ; sin no more ; \" and asked now to what sin this man's blindness might be traced. This, however, seems very improbable, considering the length of time between the two miracles.\n\nHengstenberg observes that the fallacy of supposing that special afflictions are the result of some special sins, \" commends itself to low and common spirits by its simplicity and palpableness. It has the advantage of rendering it needless to weep with them that weep. It saves a man from the obligation, when he sees heavy affliction, of smiting on his breast, and saying \"God be merciful to me a sinner.' It gives the natural man the comfortable feeling that he is so much the better than the sufferer, as he is more fortunate.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":215,"text":"Exod. xx. 5","label":"Exodus 20:5","href":"/exo/20/#v5","status":"detected"},{"at":775,"text":"Acts xxviii. 4","label":"Acts 28:4","href":"/act/28/#v4","status":"detected"},{"at":1044,"text":"v. 14","label":"John 5:14","href":"/jhn/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.2.3","start":2,"end":2,"heading":"","excerpt":"Those who wish to go more deeply into the subject will find it fully discussed by the great Dutch divine, Gomarus.\n\nIt is worth notice that the word here rendered \" Master \" is the same that is rendered \" Rabbi \" in five other places in St. John. (i. 38 ; i. 49 ; iii. 2 ; iii. 26 ; vi. 26.) Why our translators did not observe uniformity in their translation of the word throughout this Gospel is not very clear.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.3.1","start":3,"end":3,"heading":"Jesus answered, Neither hath this man sinned...parents","excerpt":"This first part of our Lord's answer is elliptical. The sense of course must be supplied from the context. Our Lord did not mean that neither this blind man nor his parents had committed any sin at all, but that it was not any special sin of his or theirs which had caused his blindness. Nor yet did our Lord mean that the sins of parents could never entail disease on children; but that the case before Him, at any rate, was not such a case. Of course he did not mean us to forget that sin is the great primeval cause of all the evils that are in the world.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.3.2","start":3,"end":3,"heading":"but that the works of God...manifest in him","excerpt":"The meaning of this must be, that the man's blindness was permitted and overruled by God, in order that His works of mercy in healing him might be shown to men. This blindness was allowed and ordained by God, not because he was specially wicked, but in order to furnish a platform for the exhibition of a work of BU vine mercy and power.\n\nA deep and instructive principle lies in these words. They surely throw some light on that great question, — the origin of evil. God has thought fit to allow evil to exist, In order that lie may have a platform for showing His mercy, grace, and compassion. If man had never fallen, there would have been no opportunity of showing Divine mercy. But by permitting evil, mysterious as it seems, God's works of grace, mercy, and wisdom in saving sinners, have been wonderfully manifested to all His creatures. The redeeming of the Church of elect sinners is the means of \"showing to principalities and powers the manifold wisdom of God.\" (Ephes. iii. 10.) Without the fall we should have known nothing of the cross and the Gospel.\n\nMelancthon, on this verse, suggests no less than ten reasons why God permits evil to come on the Church, which contain much food for thought. Brentius and Chemnitius also say many excellent things on the same theme.\n\nBucer remarks that this verse should teach as to bear ills patiently and cheerfully, since all that happens to us tends, in some way, to the glory of God.\n\nGualter remarks, that even wicked men like Pharaoh subserve the glory of God, (Rom. ix. 17 ;) much more may men's afflictions and diseases.\n\nEcolampadius remarks, that God allows nothing whatever to happen without some good reason and cause.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":974,"text":"Ephes. iii. 10","label":"Ephesians 3:10","href":"/eph/3/#v10","status":"detected"},{"at":1519,"text":"Rom. ix. 17","label":"Romans 9:17","href":"/rom/9/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.3.3","start":3,"end":3,"heading":"","excerpt":"Henry observes : \" The intention of Providence often does 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 understand the meaning.\"\n\nJones, of Nayland, on this text remarks : \" The best way to answer the great question of the origin of evil, is to consider the end of it, * what good comes out of it?' this makes the subject plain and useful. Why was this man born blind ? That the works of God might appear, and Christ might cure him. — Why did man fall? That God might save him. — Why is evil permitted in the world ? That God may be glorified in removing it. — Why does the body of man die ? That God may raise it up again. — When we philosophize in this manner we find light, certainty, and comfort. We have a memorable example of it in the case before us.\"\n\nBarnes remarks that '* those who are afflicted with blindness, deafness, or any deformity, should be submissive to God. It is His appointment, and is right and best. God does no wrong; and when all His works are seen, the universe will see and know that He is Just.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.4.1","start":4,"end":4,"heading":"I must work the works, &c.","excerpt":"The connection between this verse and the preceding one seems to be in the word \" works.\" It is as though our Lord said,— \"Healing the blind man is one of the great * works * which God has appointed for Me to do, and I must do it daring the * day,' or short period of My ministry. This blindness was ordained by My Father to be a means of showing forth My divine power.\"\n\nThe expression \" while it is day,\" and \" the night cometh,\" must probably be interpreted with special reference to our Lord's ministry upon earth. While He was with His disciples speaking, teaching, and working miracles, it was comparatively \" day.\" His little Church basked in the full sunlight of His Divine presence, and saw and learned countless wonderful things. When He ascended up on high it became comparatively ** night.\" Just as in night ** no man can work,\" so when Christ left the world the visible proof of His Divine mission, which the disciples had so long enjoyed and seen, could no longer be given. The proverbial saying, \" No man can work in the night,\" would be verified.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.4.2","start":4,"end":4,"heading":"","excerpt":"These limits to the application of the figure must be carefully remembered. Of course our Lord did not mean that the Church, after His ascension, would not enjoy far more spiritual light than it did before He came ; nor yet that the disciples, after the day of Pentecost, would not see many truths far more clearly even than when Christ was with them. But the words \"day and night \" here have a special reference to our Lord's bodily presence with His Church. As long as He was visibly with them it was \" day.\" When He left them it was \" night.\" It is well to remark that St. Paul uses the same figures when comparing time present with time to come, at the second advent. He says, ** The night Is far spent, and the day is at hand.\" (Rom. xiii. 12.) There the night is Christ's bodily absence, and the day Christ's bodily presence.\n\nMelancthon points out what an example Christ supplies to Christians in this place. The hatred, opposition, and persecution of the world, and the failures and infirmities of professing Christians, must not make us give way to despondency. Like our Master, we must work on.\n\nCalvin observes: \"From these words we may deduce the universal rule, that to every man the course of his life may be called his day.\"\n\nBeza and others think that there is a primary prophecy here of the withdrawal of light and privilege from the Jews, which was in the mind of our Lord, as well as the general principle that to all men day is the time for work and not night.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":734,"text":"Rom. xiii. 12","label":"Romans 13:12","href":"/rom/13/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.5.1","start":5,"end":5,"heading":"As long as I am in the world, &c.","excerpt":"This verse seems to be a general broad assertion of our Lord's purpose in coming into the world, and His position while in it. \" I came into the world to be its Sin and spiritual Guide, and to deliver men from the natural darkness in which they are ; and so long as I am In the world I wish to be its Light in the fullest sense, the Deliverer of men's souls and the Healer of men's bodies.\"\n\nCocceius suggests, that in these words our Lord had respect to the fact that He was going to work a work on the Sabbath, and that it would be disapproved by the Jews, as a breach of the Sabbath. Foreseeing this. He defends what He is about to do, by reminding His disciples that during the short time of His earthly ministry He must seize every opportunity of doing good.\n\nAlford observes, that just as Jesus said before He raised Lazarus, \"I am the Resurrection and the Life,\" so here^ before giving sight to the blind, he said, \" I am the Light.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.6.1","start":6,"end":6,"heading":"When...thus spoken...anointed","excerpt":"The action here used by our Lord is the same that we find used on two other occasions, — once when He healed one deaf and dumb, (Mark vii. 33;) once when He healed a blind man. (Mark viii. 23.) The making of the \" clay,\" however, is quite peculiar to this miracle. The reason why our Lord used the action we cannot tell. There is, of course, no special virtue either in spittle, or in clay made from spittle, which could cure a man born blind. Why, then, did Jesus use this means? Why did He not heal the man with a word or a touch?","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":129,"text":"Mark vii. 33","label":"Mark 7:33","href":"/mrk/7/#v33","status":"detected"},{"at":178,"text":"Mark viii. 23","label":"Mark 8:23","href":"/mrk/8/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.6.2","start":6,"end":6,"heading":"","excerpt":"The only answer to such inquiries is, that our Lord would teach us, by His peculiar mode of proceeding here, that He is not tied to any one means of doing good, and that we may expect to find variety in His methods of dealing with souls, as well as with bodies. May He not also wish to teach us that He can, when He thinks fit, invest material things with an efficacy which is not inherent in them? We are not to despise Baptism and the Lord's Supper, because water, bread, and wine are mere material elements. To many who use them, no doubt they are nothing more than mere material things, and never do them the slightest good. But to those who use the sacraments rightly, worthily, and with faith, Christ can make water, bread, and wine, instruments of doing real good. He that was pleased to use clay in healing a blind man, may surely use material things, if He thinks fit, in His own ordinances. The water in Baptism, and the bread and wine in the Lord's Supper, while they are not to be treated as idols, ought not to be treated with irreverence and contempt. It was, of course, not the clay that healed the blind man, but Christ's word and power. Nevertheless the clay was used. So the brazen serpent in itself had no medicinal power to cure the bitten Israelites. But without it they were not cured.\n\nThe selection of clay for anointing the blind man's eyes is thought by some to be significant, and to contain a possible reference to the original formation of man out of the dust. He that formed man with all his bodily faculties out of the dust could easily restore one of those faculties, even sight, when He thought fit. He that healed these blind eyes with clay was the same Being who originally formed man out of the clay.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.6.3","start":6,"end":6,"heading":"","excerpt":"Ecolampadius thinks that the spittle was the emblem of Christ's Divinity, and the clay of His humanity, and that the union of the two represented the union of the two natures in Christ's person, whereby healing came to a sin-sick world. To say the least, this seems fanciful.\n\nBarradius suggests that our Lord actually formed new eyes for the man, as He at first formed man's body out of the dust. This, however, seems needlessly improbable.\n\nPoole thinks that our Lord used spittle to make clay, simply because there was no water nigh at hand to make it with.\n\nWordsworth observes that Christ's manner of working the miracle was *< tenderness to the Jews. They would see the clay on the man's eyes, and see him going to Siloam.\"\n\nHe also observes, \" God loves to effect His greatest works by means tending under ordinary circumstances to produce the very opposite of what is to be done. God walls the sea with sand. God clears the air with storms. God warms the earth with snow. So in the world of grace. He brings water in the desert, not from the soft earth, but the flinty rock. He heals the sting of the serpent of fire by the serpent of brass. He overthrows the wall of Jericho by ram's horns. He slays a thousand men with the Jawbone of an ass. He cures salt water with salt. He fells the giant with a sling and stone. And thus does the Son of God work in the Gospel. He cures . the blind man by that which seemed likely to increase his blindness, by anointing his eyes with clay. He exalts us to heaven by the stumbling-block of the cross.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.7.1","start":7,"end":7,"heading":"And said...Go, wash...Siloam","excerpt":"The direction here given to the blind man would remind any pious Jew of Elisha's directions to Naaman, <* Go, wash in Jordan.\" (2 Kings v. 10.) The water of this pool had no inherent healing efficacy any more than other water. But the command was a test of faith, and in obeying, the blind man found what he wanted. It is the great principle which runs through Scripture, — '* Believe and obey, and all will be right.\"\n\nI'he pool of Siloam was a well-known reservoir, or artificial pond, in a valley close to Jerusalem, remarkable for a supply of water from an intermittent spring. It is pointed out in the present day, and there seems no reason to doubt that it is the same pool that was so called eighteen hundred years ago. It Is first mentioned in Nehemiah iii. 15, and afterwards in Isaiah viii. 6.\n\nLightfoot asserts that the pool of Bethesda and the pool of Siloam were both supplied from one spring.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":128,"text":"2 Kings v. 10","label":"2 Kings 5:10","href":"/2ki/5/#v10","status":"detected"},{"at":752,"text":"Nehemiah iii. 15","label":"Nehemiah 3:15","href":"/neh/3/#v15","status":"detected"},{"at":788,"text":"Isaiah viii. 6","label":"Isaiah 8:6","href":"/isa/8/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.7.2","start":7,"end":7,"heading":"which is by interpretation, Sent","excerpt":"There is undeniable difficulty about this sentence. It is naturally asked, — Why is this parenthetical explanation inserted by St. John? Why are we specially told that the word Siloam means Sent, or He that was sent? — The most probable answer seems to be, that the name of the fountain was meant to refer the blind man's mind to the Messiah, whom God had \" sent.\" All pious Jews would understand the expression which so frequently occurs in John's Gospel, ** He whom God hath sent,\" to point to Messiah. When therefore Jesus said, \"Go, wash in Siloam,\"the naming of that particular fountain would be a silent hint that He who gave the command was the Sent One of God, the great Healer of all diseases. St. John's parenthesis would then mean, when expounded : \"This was a most suitable and proper pool for Jesus to name. It was fitting that He who was * Sent of God ' should work a miracle in the pool called * Sent.'\" — This is the view of Chrysostom and Augustine.\n\nIt is impossible to help feeling that the clause looks very much like the insertion of some ignorant early copyist, who wished to show his own knowledge of etymology, and perhaps found it in an old copy as a marginal gloss. The Syriac and Persian versions do not contain the clause. Yet it certainly is found la most manuscripts and versions.\n\nHutcheson thinks that John inserted this clause for no other end than to remind readers that this fountain was a special gift <* sent\" by God, among the hills near Jerusalem, for the benefit of the Jews.\n\nHengstenberg says : \" As Jesus represents Himself and His Church as the real Pool of Bethesda, in chap, v., so here He declares Himself the real Sent One, or Siloam, the Fountain of blessings.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.7.3","start":7,"end":7,"heading":"He went...washed...came seeing","excerpt":"The blind man, as is often the case with people born blind, was probably able to find his way about Jerusalem without trouble, and the road from the temple-gate to the pool of Siloam was likely to be much frequented. His implicit faith and obedience contrast favourably with the conduct of Naaman, when told to go and wash in Jordan. (2 Kings V. 14.) The word \"came\" must either mean \" to his own home,\" or simply \" came back to the temple-gate.\" The miracle of healing seems to have taken place in the act of washing in Siloam.\n\nLet us remember that the blind man's conduct is meant to be a pattern to us. He did not stumble at Christ's command, but simply obeyed ; and in obeying he was healed. We must do likewise.\n\nMelancthon thinks it likely that a crowd of curious and Jeering spectators accompanied the man to Siloam to see the result of our Lord's prescription.\n\nScott remarks that the immediate power of using the eyes was no small part of the miracle. When people recover sight now after surgical operations, it requires a considerable time to learn the use of the newly acquired sense.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":335,"text":"2 Kings V. 14","label":"2 Kings 5:14","href":"/2ki/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.8.1","start":8,"end":8,"heading":"The neighbours","excerpt":"This would seem to show that he \" came \" to his own house as soon as he was healed of his blindness. The word before as naturally means the people who lived near to him.\n\n[They which before had seen...blind,] This expression includes all persons in Jerusalem who knew the blind man by sight, though they did not live near him, but had often seen him near the temple and had become familiar with his appearance. There are generally blind beggars in the chief thoroughfares of large cities, and near large public buildings, whom all residents know well by sight. The slow, uncertain, feeble gait of a blind man always makes him conspicuous.\n\n[Is not this he that sat and begged?] This question seems to settle that the blind man was one of the poorest and humblest class of Jews. None are so likely to come to poverty and be dependent on charity as the blind, who of course cannot work for their own support.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.9.1","start":9,"end":9,"heading":"Some said, This is he","excerpt":"This probably was the saying of the blind man's neighbours, who naturally knew him best.\n\n[Others said. He is like him.'] This was probably the saying of people living in Jerusalem, who knew the blind man by sight, but did not live near him, and were not therefore so familiar with his appearance. The difference between the look and demeanour of the man before and after his miraculous cure would necessarily be very great. One can quite understand that some would hardly know him again. Augustine remarks, \" The opened eyes had altered his looks.\" Musculus observes how much the expression of a face depends on the eyes.\n\n[-He said, 1 am he.] This was the saying of the man when he heard people doubting his identity and looking at him with hesitation. \" I assure you,\" he says, '* that I am he who used to sit at the temple-gate and beg.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.10.1","start":10,"end":10,"heading":"Therefore said they, &c.","excerpt":"Those who asked this question appear to have been the people who came together round the blind man, when he returned from the pool of Siloam with his sight restored. Some were his neighbours, and others were inhabitants of Jerusalem, drawn together by the miracle. The inquiry was the natural one that such a wonderful cure would first call forth.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.11.1","start":11,"end":11,"heading":"answered and said, &c.","excerpt":"This verse is a simple, unvarnished account of the facts of the cure. How the blind man knew that our Lord's name was \"Jesus,\" does not appear. It is not unlikely that some of the bystanders^ when our Lord first told him to go to the pool of Siloam, told him that Jesus of Nazareth, the person whose preaching was making such stir in Jerusalem, was the speaker. We cannot doubt that our Lord was well known by this time to all dwellers in Jerusalem. Yet there is no proof that the beggar recognized Him as anything more than \"a man called Jesns.\" The accuracy with which he recites all the facts of his cure is well worthy of notice. *< He first put clay on my eyes ; then He bid me go and wash in Siloam ; — I went : I was cured.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.12.1","start":12,"end":12,"heading":"Then said they...Where is he...he...know not","excerpt":"The desire to see the worker of this wonderful miracle was natural, but the question, \" Where is He?\" was probably asked with a mischievous intention. Those who asked it wished to lay hands on our Lord, and bring Him before this rulers. The man's answer certainly seems to show that he did not return to the place where he had sat and begged, but to his house. Had he gone back to the temple-gates, he might have replied, that Jesus was here only a short time before, and was probably not far off. The questioners seem to suppose that the worker of such a miracle and the subject of it could not be far apart. They did not understand that our Lord always avoided, rather than courted public notice.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.13.1","start":13,"end":13,"heading":"They brought to the Pharisees","excerpt":"The prime movers la this matter seem to have been the neighbours of the blind man. They thought that so marvellous an event as this sudden cure demanded investigation.\n\nThe \" Pharisees \" in this passage, if we may judge by the context, must have been the great council, or Sanhedrim, of the Jewish nation, the same body before whom our Lord made His defence, in the fifth chapter of this Gospel. At any rate, we can hardly imagine any other body at Jerusalem '^ excommunicating\" a man. (See verse 34.)\n\nWhitby observes how wonderfully the providence of God ordered things, that the Pharisees should be put to silence and open shame by a poor blind man !","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.13-25.1","start":13,"end":25,"heading":"JOHN IX. 13—25.","excerpt":"These verses show us how little the Jews of our Lord's time understood the right use of the Sabbath day. We read that some of the Pharisees found fault because a blind man was miraculously healed on the Sabbath. They said, \"This man is not of God, because He keepeth not the Sabbath day.\" A good work had manifestly been done to a helpless fellow-creature. A heavy bodily infirmity had been removed. A mighty act of mercy had been performed. But the blind-hearted enemies of Christ could see no beauty in the act. They called it a breach of the Fourth Commandment I\n\nThese would-be wise men completely mistook the intention of the Sabbath. They did not see that it was \"made for man/' and meant for the good of man's body, mind, and soul. It was a day to be set apart from others, no doubt, and to be carefully sanctified and kept holy. But its sanctification was never intended to prevent works of necessity and acts of mercy. To heal a sick man was no breach of the Sabbath day. In finding fault with our Lord for so doing, the Jews only exposed their ignorance of their own law. They had forgotten that it is as great a sin to add to a commandment, as to take it away.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.14.1","start":14,"end":14,"heading":"And it was the sabbath day, &c.","excerpt":"This seems specially mentioned by the Evangelist parenthetically, for two reasons.\n\n^ (a) It proved our Lord's unvarying readiness to do works of mercy on the Sabbath day.\n\n^ , (b) It explains the bitter enmity of the Jews against our Lord in this chapter. They regarded Him as a breaker of the Sabbath.\n\nAssuming that there was no interval of time between the end of the last chapter and the beginning of this, it is remarkable how much our Lord did and said on this Sabbath day. From the beginning of the eighth chapter, down to the thirty-fifth verse of the ninth, the narrative at first sight seems to run on without a break. It certainly makes it rather doubtful whether there should not be a break or pause assumed at the end of the eighth chapter.\n\nBurkitt remarks, that one object of our Lord in working so many miracles on the Sabbath, was '* to instruct the Jews in the true doctrines and proper duties of the Sabbath, and to let them know that works of necessity and mercy are very consistent with the due sanctification of the Sabbath. It is hard to find any time wherein charity is unseasonable ; for as it is the best of graces, so its works are fittest for the best of days.\"\n\nWhitby thinks that our Lord frequently did miracles on the Sabbath, to impress on believing Jews the folly of the superstitious observance of it, and to prevent the misery they would run into if they persisted in an extravagant scrupulosity about the Sabbath, when days of vengeance\" came on Jerusalem.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.15.1","start":15,"end":15,"heading":"Then again the Pharisees","excerpt":"The question asked of the healed man by the council of Pharisees was precisely the same that had been asked by his neighbours : \"Your eyes have been opened suddenly, though you were born blind : tell us how it was done.\"\n\nIt is worthy of remark, that the Greek word which we render here and all through the chapter as \"received sight,\" means literally no more than \" looked up, or saw again.\" This of course could not be precisely true and correct in the case of this man, as he had never seen, or used his eyes at all, and could not therefore see a second time. But it is useful to notice how here and elsewhere in Scripture the Holy Ghost uses the language which is most familiar and easily understood, even when it is not precisely and scientifically correct. And it is what we all do every day. We talk of the sun \"rising,\" though we know well that strictly speaking he does not rise, and that what we see is the effect of the earth moving round the sun.\n\nBarnes observes : \" The proper question to have been asked was whether he had in fact been cured, and not in what way. The question about a sinner's conversion is, whether in fact it has been done, and not about the mode or manner In which it has been effected. Yet no small part of disputes among men are about the mode in which the Spirit renews the heart, and not about the fact that it is done.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.15.2","start":15,"end":15,"heading":"He said unto them, &c.","excerpt":"The answer of the healed man is an honest, bold, plain repetition of the same story he had told already. The only difference is that he does not name ** Jesus \" here, but says ** He \" put clay, as if he knew his examiners would understand whom he meant. Or it may be that his mind was so full of his Benefactor that he omits to name Him, and takes for granted that all would know who He was.\n\nThe simple, straightforward boldness of this man, standing before the most formidable court of the Jews, and telling out his story, is very noteworthy. It is, moreover, a complete statement of facts, and consequences. '* He put clay : I washed : I see.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.16.1","start":16,"end":16,"heading":"Therefore said some, &c.","excerpt":"This verse brings forward prominently the existence of two classes among the Pharisees. The one was the great minority, consisting of hundreds of bigoted enemies of our Lord, ready to catch at any pretext for injuring His reputation and damaging His character. They said, ** This Man is not of God. He is a wicked man, because He keepeth not the Sabbath day. A Prophet sent from God would not have done any work on the Sabbath.\"— This assertion of course was based on the false and groundless principle that works of mercy to the sick were a violation of the Fourth Commandment. According to Lightfoot, the Rabbins expressly forbid saliva to be applied to the eyelids on the Sabbath day.\n\nThe other class, consisting of a small minority, raised the grave question, \" How could a man, not sent by God, a wicked i i man, work such an astonishing miracle as this? If He were « < not commissioned and enabled by God, He could not possibly give sight to the blind. Surely He must be from God. \"— These must have been Nicodemus, Joseph of Arimathaea, Gamaliel, and others. Their line of argument is precisely that of Nicodemus in the famous visit to our Lord by night, when he said, '< No man can do these miracles except God be with him.\" (John iii. 2.)\n\nThree times in John's Gospel we find that expression, \" There was a division among them.\" (Here, and vii. 43, and x. 19.)\n\nThe hesitating manner in which the better class of the council raise the question here, ** How can a man,\" etc., is strongly indicative of a timid minority, who felt that the stream of feeling was all against them. It strikingly resembles the question of Nicodemus, (John vii. 51,) \"Doth our law judge any man,\" etc. One might almost think it was Nicodemus speaking here.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":1235,"text":"John iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":1640,"text":"John vii. 51","label":"John 7:51","href":"/jhn/7/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.16.2","start":16,"end":16,"heading":"","excerpt":"In large assemblies of men convened to consider ecclesiastical and religious questions, we may confidently assume that there are always some present whose hearts are right, and who are willing to support the truth, even though they sit in bad company, and are for the present silenced and overawed. Gamaliel's conduct, in Acts v. 34, is an illustration of this. There is no warrant for staying away from assemblies and councils merely because we happen to be in a minority.\n\nChrysostom remarks how \" none of the assembly dared say what 'le wished openly, or In the way of assertion, but only in the way of doubt. One party wanted to kill our Lord, and the other to save Him. Neither spoke out.\"\n\nBullinger observes, that \" all divisions are not necessarily evil, nor all concord and unity necessarily good.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":322,"text":"Acts v. 34","label":"Acts 5:34","href":"/act/5/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.17.1","start":17,"end":17,"heading":"They say...blind man again","excerpt":"This division among the members of the council had at least this good effect, that they found it necessary to go into the whole case more fully, and ask farther questions. These very questions brought the reality of the miracle into fuller light than before. ^\n\n[What sayest thou... opened... eyes.] This question must evidently mean, \" What dost thou think about this Person, who, ^thou sayest, has opened thine eyes? Whom dost thou believe * Him to be, seeing that He has wrought this cure ? \" The question is an inquiry, not about the reality of the miracle, but about the Person who is said to have performed it. It looks, according to some, like an intention to entrap the poor man into saying something about Jesus for which they could condemn Him. On the other hand, Chrysostom, Ferus, and Toletus argue that those who made the inquiry of this text must have been the party which favoured our Lord.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.17.2","start":17,"end":17,"heading":"He said...a prophet","excerpt":"This expression was the beginning of faith in the healed man. It was a declaration of his own belief that the Person who had wrought such a great cure must, be a Person specially raised by God to do great works, like Elijah or Elisha. We must not forget that in the present day we are apt to confine the word \"prophet\" to a man who foretells things to come. But the Bible use of the word is much wider. The \" prophets \" raised up in the Old Testament were by no means all foretellers of things to come. Preaching, warning, and miracle-working were the whole business of not a few. In this sense the mm seems to have-called our Lord •* a Prophet.\" It was for what He had done rather than for what He had said.\n\nWe should carefully note that the first idea about our Lord which the Jewish mind seemed ready to embrace, was that He was a \" Prophet.\" Thus the multitude which escorted Him into Jerusalem said, \" This is Jesus the Prophet of Nazareth,\" (Matt. xxi. 11 ;) and again, \"The multitude took Him for a Prophet,\" (Matt. xxi. 46;) and again, \" Others said it is a Prophet,\" (Mark vi. 16 ;) and again \" A great Prophet Is risen up among us.\" (Luke vii. 16.) Even the two disciples going to Emmaus were only positive on one point, that Jesus had been \"a Prophet mighty In word and deed.\" (Luke xxiv. 19.) But it was a higher step of faith to say that Jesus was \"the Prophet\" promised by Moses,-^the Messiah. This the healed man did not yet say. As yet he only got so far as \"a Prophet,\" not \" the Prophet.\"\n\nChemnitius remarks on this poor man's clear view of our Lord's greatness, that you \" will often find more solid theological piety among tailors and shoemakers than among cardinals, bishops, and abbots.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":949,"text":"Matt. xxi. 11","label":"Matthew 21:11","href":"/mat/21/#v11","status":"detected"},{"at":1018,"text":"Matt. xxi. 46","label":"Matthew 21:46","href":"/mat/21/#v46","status":"detected"},{"at":1078,"text":"Mark vi. 16","label":"Mark 6:16","href":"/mrk/6/#v16","status":"detected"},{"at":1145,"text":"Luke vii. 16","label":"Luke 7:16","href":"/luk/7/#v16","status":"detected"},{"at":1290,"text":"Luke xxiv. 19","label":"Luke 24:19","href":"/luk/24/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.17.3","start":17,"end":17,"heading":"","excerpt":"Adam Clarke says it was \" a Jewish maxim that a prophet might dispense with the observance of the Sabbath.\" If the healed man referred to this, his answer was a silencing one, and put the Pharisees in a dilemma.\n\nLampe also remarks that many things were allowed to prophets sent by God on an extraordinary mission, even about the observance of the ceremonial law, as we see In the history of David and Elijah. This gives great weight to the man's reply, \" He is a Prophet.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.18.1","start":18,"end":18,"heading":"But the Jews did not believe, &c.","excerpt":"Here, as elsewhere, we should mark the extraordinary unbelief of the Jewish people, and their obstinate determination to shut their eyes against light. It teaches the folly of supposing that mere evidence alone will ever make men Christians. It is the want of will to believe, and not the want of reasons for believing, that makes men infidels.\n\n** The Jews \" here, as in other places in John's Gospel, mean the teachers of the Jewish nation at Jerusalem, and specially the Pharisees.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.18.2","start":18,"end":18,"heading":"","excerpt":"\\\n\n• they had called them they continued unbelieving. Parkhurst observes that it is a form of speaking, \"signifying an interval, but not necessarily excluding the time following.\" The expression throws light on Matt. 1. 25. That well-known text must not be pressed too far. It is no certain proof that Mary had other children after Jesus was born. Compare 1 Sam. xv. 35 ; 2 Sam. vi. 23 ; Job xxvii. 5 ; Isai. xxii. 14 ; Matt. v. 26 ; xviii. 34.\n\nThe word \" called \" probably implies the public call or summons of the man's parents to appear before the council, just as witnesses are called aloud by name to appear in our courts of Justice.\n\nGualter observes how close the resemblance was between the conduct of the Pharisees in this case, and that of the Romish Inquisition. The pertinacious, determined effort to condemn the innocent, and to deprive Christ of His glory, is painfully the same.\n\nBesser quotes a saying of the infidel Voltaire : \" If in the market of Paris, before the eyes of a thousand men and before my own eyes, a miracle should be performed, I would much rather disbelieve the two thousand eyes and my own two, than believe it!\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":211,"text":"Matt. 1. 25","label":"Matthew 1:25","href":"/mat/1/#v25","status":"detected"},{"at":356,"text":"1 Sam. xv. 35","label":"1 Samuel 15:35","href":"/1sa/15/#v35","status":"detected"},{"at":372,"text":"2 Sam. vi. 23","label":"2 Samuel 6:23","href":"/2sa/6/#v23","status":"detected"},{"at":388,"text":"Job xxvii. 5","label":"Job 27:5","href":"/job/27/#v5","status":"detected"},{"at":403,"text":"Isai. xxii. 14","label":"Isaiah 22:14","href":"/isa/22/#v14","status":"detected"},{"at":420,"text":"Matt. v. 26","label":"Matthew 5:26","href":"/mat/5/#v26","status":"detected"},{"at":434,"text":"xviii. 34","label":"Matthew 18:34","href":"/mat/18/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.19.1","start":19,"end":19,"heading":"they asked them, &c.","excerpt":"The enemies of our Lord overreached themselves by their summoning the parents of the healed man. They brought publicly forward the two best possible witnesses as to the fact of the man's identity, as to the fact that he was born blind, and as to the fact that he now had his sight. So true is the saying, <* He taketh the wise in their own craftiness.\" (1 Cor. iii. 19.)\n\nChrysostom thinks that the expression, \" whom ye say,\" insinuated that they supposed the parents to be impostors, and that \"they were acting deceitfully, and plotting on behalf of Christ,\" by spreading a report that their son was born blind.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":354,"text":"1 Cor. iii. 19","label":"1 Corinthians 3:19","href":"/1co/3/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.20.1","start":20,"end":20,"heading":"His parents answered, &c.","excerpt":"The father and mother of the blind man made a plain statement of facts, that could not be contradicted. They placed it beyond a doubt that the man now standing before the Sanhedrim was one who, from the best possible evidence, they knew had been born blind. The fact of having a blind child is one about which no parent could be mistaken.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.21.1","start":21,"end":21,"heading":"But by what means he...we know not","excerpt":"These words of the healed man's parents were probably the simple truth. The time was so short since the cure was wrought, that they might well be ignorant of the manner of it. Hastily summoned before the Sanhedrim, they might well have had no opportunity of conversing with their son, and as yet may have known nothing of the miracle.\n\n[He is of age, etc.] These words show the determination of the parents to have nothing more to do with their son's case than they could possibly help. They evidently regarded the council with the same undefined dread with which men at one time regarded the Inquisition in Spain.\n\nThe word \" age \" is the same Greek word that in Matt. vi. 27, is translated \" stature.\" It is highly probable that in that text it would have been better rendered ** age,\" as here.\n\nThe words \" he,\" \" him,\" and \" himself,\" in this clause, are all emphatic, and all might be rendered ** himself.\"\n\n( A man was reckoned \"of age\" by the Jews when he was thirty.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":664,"text":"Matt. vi. 27","label":"Matthew 6:27","href":"/mat/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.22.1","start":22,"end":22,"heading":"These words spake...feared...Jews","excerpt":"This sentence must refer to the latter part of the preceding verse. Fear of the leading Jews in the council of Pharisees made the parents refer their inquirers to their son. Four times in John's Gospel we have special mention made of the \"fear of the Jews.\" Here, and vii. 13. ; xii. 42; and xix. 38.\n\n[The Jews had agreed, etc.] This is a striking example of the extreme littleness of unbelief, and the lengths to which hatred of Christ will go. To resolve on such a decision as this shows a settled determination not to be convinced.\n\nThe punishment of being <' put out of the synagogue \" was a heavy one to the Jew. It was equivalent to being cut off from all communion with other Jews, and tantamount to excommunication.\n\nThose only who do anything for evangelizing the Jews now, can form any adequate idea of the trials which conversion to Christianity entails on them, and the dread in which they stand of being cut off from Israel.\n\nTrench says : ** We must not understand that the Sanhedrim had formally declared Jesus to be an impostor and a false Christ, but only that so long as the truth or falsehood of His claim to be the Messiah was not clear, and they, the great tribunal, had not given a decision, none were to anticipate that decision, and the penalty of premature confession was to be excommunicated.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.23.1","start":23,"end":23,"heading":"Therefore said, &c.","excerpt":"It was the fear of running the slightest risk of excommunication, or being even suspected of favouring the Healer of their son, that made the parents refer all inquiries to him, and refuse to offer any opinion about the means of his cure, whatever they may have felt.\n\n2i,^lThen again, called...blind.] This was a second summons into court. Very possibly the healed man had been carefully removed out of court, while his parents were being examined. Bat when nothing could be got out of them, there was no alternative but to submit him to a second process of cross-examination and intimidation.\n\n[And said,.. give God...praise.] This sentence admits of two interpretations.\n\n(a) Some, as Calvin, Chemnitius, Gualter, Ecolampadius, Beza, Piscator, Diodati, Aretius, Ferus, Maldonatus, Jansenius, Rollock, Alford, and Trench, regard it as a solemn form of adjuration, and think it parallel to Joshua's words to Achan, (Joshua vii. 19,) \" You stand in God's presence : give glory to Him by speaking the truth.\" This, however, makes the clause that follows rather unmeaning, and renders it necessary to supply a good deal to fill up the sense.\n\n(b) Others, as Chrysostom, Brentius, Musculus, Pellican, Vatablus, and Barradius, regard it as specially referring to the cure which had been performed. ** Give God the honour and glory of your healing. He must have wrought the cure, and not this man who anointed your eyes with clay. He could not have wrought this cure, because he is a Sabbath-breaker, and therefore a sinner. A sinner like Mm could not have healed you.\" I rather prefer this view.\n\nGualter and Musculus point out the odious affectation of zeal for God's glory which characterizes the conduct of many wicked persons in every age. Even the Spanish Inquisition professed a zeal for God's glory.\n\nThis \" we \" here is emphatical in the Greek : \" We, who are learned men, and ought to know best.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":917,"text":"Joshua vii. 19","label":"Joshua 7:19","href":"/jos/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.25.1","start":25,"end":25,"heading":"He answered...he be a sinner...know not, &c.","excerpt":"The healed man's answer is a very simple, and yet very striking one. He tells his inquirers that the question whether Jesus Is a sinner is one he knows nothing about. But he does know the fact, that he himself was blind up to that very day, and that now he can see. He carefully avoids at present saying a word about ;the character of his Healer. The one point he sticks to is, the reality of the miracle. He must believe his own senses. His ' senses told him that he was cured.\n\nThe expression in every age has been regarded as a happy illustration of a true Christian's experience of the work of grace in his heart. There may be much about it that is mysterious and inexplicable to him, and of which he knows nothing. But the result of the Holy Ghost's work he does know and feel. There is a change somewhere. He sees what he did not see before. He feels what he did not feel before. Of that he is quite certain. There is a common and true saying among true Christians of the lower orders : *< You may silence me and beat me out of what I know : but you cannot beat me out of what I feel.\"\n\nThe English translation of the last clause rather misses the brevity and force of the Greek. It would be more literally rendered, *< Being blind, now I see.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.26.1","start":26,"end":26,"heading":"Then said they...how opened...eyes","excerpt":"The enemies of our Lord renewed their examination of the healed man, by inquiries into the manner in which our Lord had opened his eyes. Their previous inquiry had been directed to the point, \" who had done the miracle ? \" They now ask \" how it was done ? **\n\nThe folly of wicked men comes out remarkably in this renewed examination. Had they let the matter drop at this point, they would not have exposed their own malevolent and unreasoning spirit. They madly rush headlong on, and are put to open shame by a poor and humble Jew.\n\nLet it be noted, that the word we have translated \" then ** is not so strong in the Greek, and does not mark time, but simply connects the verse with the preceding one. \"And they said to him again.\"\n\nLet it be noted, that faith only looks to the result, and does not trouble itself about the manner in which it is brought about. Unbelief, on the contrary, refuses to look at the result^ and excuses itself by raising difficulties about the manner.\n\nLet it be noted, that in every age Satan never so completely outwits himself and defeats his own purpose, as when he presses persecution and annoyance against weak Christians. Hundreds learn lessons under the pressure of incessant attacks, which otherwise they would never learn at all. The very fact of being attacked calls out latent thought, energy, and courage.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.26-41.1","start":26,"end":41,"heading":"JOHN IX. 26—41.","excerpt":"We see in these verses how much wiser the poor sometimes are than the rich. The man whom oar Lord healed of his blindness was evidently a person of very humble condition. It is written that he was one who \" sat and begged.\" (See v. 8.) Yet he saw things which the proud rulers of the Jews could not see, and would not receive. He saw in our Lord's miracle an unanswerable proof of our Lord's divine commission. \" If this Man were not of God,\" he cries, \" He could do nothing.\" In fact, from the day of his cure his position was completely altered. He had eyes, and the Pharisees were blind.\n\nThe same thing may be seen in other places of Scripture. The servants of Pharaoh saw \" the finger of God \"in the plagues of Egypt, when their master's heart was hardened. The servants of Naaman saw the wisdom of Elisha's advice, when their master was turning away in a rage. The high, the great, and the noble are often the last to learn spiritual lessons. Their possessions and their position often blind the eyes of their understanding, and keep them back from the kingdom of God. It is written that ^' not many wise men after the flesh, not many mighty, not many noble, are called.\" (1 Cor. i. 26.)","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":229,"text":"v. 8","label":"John 9:8","href":"/jhn/9/#v8","status":"detected"},{"at":1179,"text":"1 Cor. i. 26","label":"1 Corinthians 1:26","href":"/1co/1/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.27.1","start":27,"end":27,"heading":"","excerpt":"27. — [He answered them, etc.] The patience of the healed man evidently began to be exhausted at this stage of the proceedings. This senseless repetition of questions, this redoubled effort to make him disbelieve his own senses, became more than he could bear. He seems to say, \"I have told the whole story once, and I have nothing to add to it. Yet when I told it, you evidently did not listen to me. What is the use of telling it again ? Why do you want to hear it a second time ? \" \"Ye would not hear \" is of course equivalent to \"ye would not believe.\"\n\nThe expressions, \" would ye \" and \" will ye,\" are both the same verb in the Greek, and would be more literally rendered AS a distinct verb, ** do ye will.\"\n\nThe last clause can hardly be taken in any other sense than a sarcastic one. It could hardly be a grave question. It was the natnral sarcastic remark of a man wearied, irritated, and provoked by a long-drawn teasing repetition of questions. <' One might almost think, from your repeated, anxious questions, that you yourselves want to be Christ's disciples.\"\n\nChrysostom remarks : *< How strong Is truth, and how weak is falsehood ! Truth, though she take hold only of ordinary men, maketh them appear glorious ; falsehood, even with the strong, makes them appear weak.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.28.1","start":28,"end":28,"heading":"Then they reviled him, &c.","excerpt":"Here we see how one sharp word leads to another. Sarcasm from the lips of the healed man produces abuse and reviling from, his examiners. They were evidently indignant at the very idea of such wise men as they were, becoming disciples of Jesus. \"Thou, poor ignorant creature, and such as thou, art disciples of Jesus. But we are not such fools. We are disciples of Moses, and want no other teacher.\" And yet in their blindness they did not see, and would not understand, that Jesus was the very Saviour of whom Moses had written, and that every true disciple of Moses must necessarily be a disciple of Jesus. So easy it is to talk highsounding, ignorant phrases in religion, and yet be utterly in the dark!\n\nBrentius remarks how ready men are to maintain that they hold the old religion of their fathers, while in reality they do not know what it was. Thus the Pharisees talked of Moses, as if Moses was contrary to Christ. The Romanist does just the same, when he talks of the *< old religion.\" He knows not what the old religion was.\n\nFerns points out how many of the words of Moses' law these men forgot and despised, even while they boasted of being his ''disciples; \" as Levit. xix. 14; Exod. xxiii. 7.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":1176,"text":"Levit. xix. 14","label":"Leviticus 19:14","href":"/lev/19/#v14","status":"detected"},{"at":1192,"text":"Exod. xxiii. 7","label":"Exodus 23:7","href":"/exo/23/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.29.1","start":29,"end":29,"heading":"We know that God spake","excerpt":"The meaning of this sentence seems to be, '* We know that God commissioned Moses to be a lawgiver and teacher, and that, in following Moses, we are pleasing God. But as for this Jesus, we know not who has commissioned Him, or who sent Him to teach, or by what authority He preaches and works miracles. In a word, we see no proof that He has come IVom God. We are not satisfied that He has any Divine commission.\"\n\nThe expression, '< from whence He is,\" in this place cannot be interpreted as meaning \"from what place.\" It must signify our Lord's commission,-^who sent Him, and by whose authority he acts. So in another place, '* the baptism of John, whence was it? \" (Luke xx. 4,) means \"whence had it authority?\"\n\nWe should note here, how firmly implanted it was in the Jewish mind that Moses had received a revelation from God. \" God spoke to Moses.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":668,"text":"Luke xx. 4","label":"Luke 20:4","href":"/luk/20/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.30.1","start":30,"end":30,"heading":"The man answered","excerpt":"In this verse the healed man begins a simple, yet unanswerable argument, which completely silenced his examiners. \" There is something very wonderful in this. It is an unmistakable fact that this Person has opened [ my eyes. He has, in short, worked an astonishing miracle; i and yet, in the face of this miracle, yon say that you do not know whence He is, or who gave Him his power.'\n\nThe word \" ye \"is here emphatical. \" You, who are learned men, and rulers, and teachers, might have been expected to know whence this man comes.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.31.1","start":31,"end":31,"heading":"Now we know that, &c.","excerpt":"In this verse the healed man continues his chain of reasoning. \"We all know, and it is an admitted principle among us, that God does not hear the prayer of wicked people, and give wicked people power to work miracles. The only people whom He hears and enables to do great works are people who fear God, and habitually do God's will.\"\n\nThe expression \"now,\" in this verse, perhaps conveys too strong an idea of the meaning of the Greek word. It would be more literally rendered, \" and we know ; \" and would thus simply carry on one unbroken chain of argument.\n\nThe principle that \" God heareth not sinners \" is here stated by the man as a great incontrovertible doctrine, which all Jews knew and admitted. It is hardly necessary to say that it did not mean that God is unwilling to hear the prayers of sinners who feel their sins, and cry to Him for pardon. It applies to sinners who do not feel their sins, and are living in sin, and are Impenitent. Such persons God does not look on with favour, and will not enable to do miracles. That God will not hear impenitent sinners is taught in such texts as Job xxvii. 9; XXXV. 12 ; Psalm xviii. 41; xxxiv. 16; lxvi. 18; Prov. i. 28;\n\nXV. 29; xxviii. 9; Isai. 1. 16; Jer. xi. 11; xiv. 12; Ezek. viii. 18 ; Micah iii. 4 ; Zech. vii. 13. The Pharisees knew this, and could not possibly deny it.\n\nThe expression, \" a worshipper of God,\" means something far more than mere outward worship. It is equivalent to a God-fearing-man, — one who really honours and reverences God.\n\nThe expression, \" doeth His will,\" means one who habitually lives in the practice of God's preceptive will, — the things that God commands.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":1102,"text":"Job xxvii. 9","label":"Job 27:9","href":"/job/27/#v9","status":"detected"},{"at":1116,"text":"XXXV. 12","label":"Job 35:12","href":"/job/35/#v12","status":"detected"},{"at":1127,"text":"Psalm xviii. 41","label":"Psalms 18:41","href":"/psa/18/#v41","status":"detected"},{"at":1144,"text":"xxxiv. 16","label":"Psalms 34:16","href":"/psa/34/#v16","status":"detected"},{"at":1155,"text":"lxvi. 18","label":"Psalms 66:18","href":"/psa/66/#v18","status":"detected"},{"at":1165,"text":"Prov. i. 28","label":"Proverbs 1:28","href":"/pro/1/#v28","status":"detected"},{"at":1198,"text":"Isai. 1. 16","label":"Isaiah 1:16","href":"/isa/1/#v16","status":"detected"},{"at":1211,"text":"Jer. xi. 11","label":"Jeremiah 11:11","href":"/jer/11/#v11","status":"detected"},{"at":1224,"text":"xiv. 12","label":"Jeremiah 14:12","href":"/jer/14/#v12","status":"detected"},{"at":1233,"text":"Ezek. viii. 18","label":"Ezekiel 8:18","href":"/ezk/8/#v18","status":"detected"},{"at":1250,"text":"Micah iii. 4","label":"Micah 3:4","href":"/mic/3/#v4","status":"detected"},{"at":1265,"text":"Zech. vii. 13","label":"Zechariah 7:13","href":"/zec/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.31.2","start":31,"end":31,"heading":"","excerpt":"Brentius illustrates this verse, by contrasting God's readiness to hear Elijah when he worked a miracle on Carmel, with the useless cries of the worshippers of Baal on the same occasion.\n\nEcolampadius observes, that hitherto the healed man evidently saw nothing higher in our Lord than a very good man, whose prayers God would hear. He did not yet see in Him one who wrought miracles by His own Divine power.\n\nMusculus observes, that it is the man who not only \" knows \" God's will, but practically \" does \" it, and obeys it, whom God hears.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.32-33.1","start":32,"end":33,"heading":"Since the world began, &c.","excerpt":"These two verses contain the conclusion of the healed man's argument. The sense is as follows : \" To open the eyes of one born blind is a work so entirely beyond the power of man, that no man has ever done it since the world began. Divine power alone could effect it. But this Man has done this work, and therefore must evidently i be one sent and commissioned by God. If He were not of God\n\nI He could do nothing miraculous, and at any rate nothing so\n\nI miraculous as my cure.'!\n\nThe expression, ** since the world began,\" would be more literally rendered, '* ftom. the age of the world ; \" i.e., from the beginning of. It is like Acts iii. 21, and xv. 18, and Ephes. iii. 9.\n\nThe concluding argument of the healed man is precisely that of Nicodemus, when he came to our Lord by night. <* No man can do these miracles except God be with him.\" (John iii. 2.)\n\nAugustine remarks: \"This was frankly, firmly, and truly spoken. These things that were done by the Lord, how should they be done by any but God? \"\n\nBrentius shows here the value of miracles as an evidence of Christ's Divine mission. He also shows that the miracles socalled, said to be worked by magicians and false teachers, are either impositions, or else are wrought in support of something contrary to Scripture, and are therefore not worthy of attention. He finally remarks, that if we are not to believe an angel speaking against the Gospel, much less should we believe a miracle, if worked to confirm something contrary to Scripture.\n\nToletus remarks, that at any rate there is no case in Scripture of any open sinner procuring a miracle to be worked in reply to his prayer.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":633,"text":"Acts iii. 21","label":"Acts 3:21","href":"/act/3/#v21","status":"detected"},{"at":663,"text":"Ephes. iii. 9","label":"Ephesians 3:9","href":"/eph/3/#v9","status":"detected"},{"at":846,"text":"John iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.32-33.2","start":32,"end":33,"heading":"","excerpt":"/ Judging more rightly of Divine things than the whole learned\n\nI council of the Pharisees I Hence 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 ftom their opinions, these great overseers being sometimes guilty of great oversights.\"\n\nThere is no weight in the objection raised by some modern German critics, that eminent surgeons have effected the restoration of sight to people born blind. If they have, it has certainly never been done instantaneously, and without the use of outward means, as in this man's case.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.34.1","start":34,"end":34,"heading":"They answered, &c.","excerpt":"The argument of the healed man was one which the Pharisees felt to be unanswerable. Silenced before the whole council they turn on the speaker with anger and abuse. *< Thou art a miserable, wicked creature, entirely born in sin, and dost thou pretend to know better than us, and to teach us?\" They then proceeded at once to excommunicate him. The expression, <* they cast him out,\" must surely mean much more than merely turning him out of the room or place where they were assembled. To my mind it means nothing less than a formal expulsion from the commonwealth of Israel, and the consequent degradation of the man. It must be admitted that Maldonatus and some others think it only means that \" they turned him out of the room \" where they were. But this does not agree with the context, and almost all commentators think \"excommunication \" is meant.\n\nIt is held by many that the expression, ** bom in sin,\" was used with special reference to the healed man's old infirmity of blindness. '* Thy very blindness shows thee to have been a very wicked man. It is God's stampTm-thy^wickedness. Body and soul are both polluted by sinT\"\" There may be a latent reference to the vulgar error referred to at verse 2, that blindness was an evidence of God's special displeasure.\n\nThe expression, \"Dost thou teach us?\" is precisely one of those which wicked people in possession of place, rank, dignity, and income, are fond of using about Reformers of the Church and independent thinkers. — \" How can such an ignorant person as you pretend to know better than us, and teach us? We are high in office, and must know better than you.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.34.2","start":34,"end":34,"heading":"","excerpt":"Let us note that this resort to personal abuse and violent language is often a sure mark of a failing cause in religion. Inability to reply to argument is often the true cause of ill-temper and personalities. Truth can afford to be patient; error cannot.\n\nLet us note that persecution and excommunication are common weapons with the enemies of spiritual religion. When men cannot answer arguments, they often try to silence and intimidate those who use them.\n\nThe dread of excommunication with a Jew was second only to the dread of death.\n\nCalvin remarks : ** It is certain that those who are not subject to Christ are deprived of the lawful power of excommunicating. Nor ought we to dread being excluded ftom their assemblies, since Christ, our Life and Salvation, was banished from them.\"\n\nMusculus observes that this excommunication could not have been without the vote of the majority of the council. Truth is too often with minorities.\n\nPellican remarks that << to be shut out from the communion of the wicked is no dishonour or loss.\"\n\n»\n\nFerus, a Romanist, says that this verse should teach the leaders of Churches not to be hasty in excommunicating people, lest they commit as great mistake as the Pharisees.\n\nBarradius, a Portuguese Romanist, makes strong remarks here on the great sin of unjust excommunication. He quotes the text in Samuel which says that the sons of Eli made men <* abhor the offering of the Lord; \" and applies to the same point the text in Canticles where the bride complains that the keeper and watchmen, who ought to have helped, \" smote and wounded her.\"\n\nQuesnel remarks that wicked pastors are always impatient that any one should remind them of their duty.\n\nLightfoot observes that this man was the first confessor who suffered for Christ's sake, as John the Baptist was the first martyr.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.34.3","start":34,"end":34,"heading":"","excerpt":"Trench observes that the Pharisees in their rage forgot '* that the two charges, — one, that the man had not been bom blind and was an impostor; the other, that he bore the mark of God's anger in blindness reaching back to his birth, — ^will not agree together.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.35.1","start":35,"end":35,"heading":"they had cast him out","excerpt":"An interval of time most probably elapsed between the last verse and the present one. Where our Lord was, at Jerusalem or elsewhere, and what He was doing during the Interval, we are not told. We can hardly suppose that the events related in the present and following verses, and the former part of the tenth chapter, took place on the same day that the blind man was cured. There must have been a break. Moreover the very expression before us shows that the excommunication had had time to be reported and known in Jerusalem. Making every allowance for the public notoriety of everything done by the Sanhedrim, we can hardly suppose that in a day when there was no newspaper, the treatment of the blind man would be public news and reported without some interval of time.\n\nAs God, our Lord doubtless knew all that happened to the sufferer, but He did nothing till his excommunication was publicly reported.\n\nBurkitt observes : \" O happy man ! Having lost the synagogue, he finds heaven.\"\n\nWordsworth observes : \" If those who sit in Moses' seat teach things contrary to the law of Moses, and proceed to impose their false doctrines as terms of communion ; If they will not receive Him of whom Moses wrote, and threaten with excommunication those who confess Jesus to be the Christ, then no desire of unity, no love of enemies, no fear of separation from parents, and spiritual superiors, no dread of spiritual censures and penalties, must deter the disciples of Christ from confessing Him. Our Lord Himself has set the seal of His Divine sanction on these principles.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.35.2","start":35,"end":35,"heading":"and when he had found, &c.","excerpt":"We should note in this sentence our Lord's kindness and compassion. As soon as His people suffer for His name's sake He is ready to visit them and speak words of comfort and give special consolation. We see too an example of His zeal to turn temporal trials to spiritual gain. Like Him, we should be ready to say to sufferers, '< Dost thou believe on the Son of God? The world fails thee. Turn to Christ, and seek rest.\"\n\nChrysostom remarks : \" They who for the sake of the truth and confession of Christ suffer anything and are insulted, these are especially honoured. So it was here with the blind man. The Jews cast him out of the temple, and the Lord of the temple found him. He was dishonoured by those who dishonoured Christ, and was honoured by the Lord of angels.\"\n\nWe should note that this is one of the very few occasions on which our Lord called Himself directly \" the Son of God.\" (See John iii. 18; v. 25; x. 36; xi. 4.)","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":898,"text":"John iii. 18","label":"John 3:18","href":"/jhn/3/#v18","status":"detected"},{"at":912,"text":"v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":919,"text":"x. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":926,"text":"xi. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.36.1","start":36,"end":36,"heading":"He answered and said, &c.","excerpt":"This is the language of a mind ignorant of many things, yet willing to be instructed. It is like Saul crying, •* Who art Thou, Lord? \" and the Jailer saying, \"What must I do?\" When a man begins to inquire about Christ, and ask who He is, it is always a hopeful symptom of his state of soul.\n\nIt may be doubted whether \"Lord\" here would not have been better rendered \" Sir.\"\n\nChrysostom says: <<The expression is that of a longing, Inquiring soul.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.37.1","start":37,"end":37,"heading":"And Jesus said, &c.","excerpt":"We should careftilly notice the extraordinary fulness of the revelation which our Lord here made of Himself. In no case but this, and that of the Samaritan woman, do we find Him so unreservedly declaring His own Divinity and Messiahship. So true is it that \"the meek He will guide in judgment,\"and that things \" hid to the wise and prudent are revealed to babes.\" The poor and despised and friendless among mankind are often those whom He favours with special revelations of His kindness and mercy. (John iv. 26 ; Matt. v. 10—12.)","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":500,"text":"John iv. 26","label":"John 4:26","href":"/jhn/4/#v26","status":"detected"},{"at":514,"text":"Matt. v. 10","label":"Matthew 5:10","href":"/mat/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.38.1","start":38,"end":38,"heading":"And he said, Lord, I believe","excerpt":"This immediate profession of faith seems to indicate that the man's mind had been prepared by the Holy Ghost during the interval of time since His cure. The more he thought over his miraculous healing, and the Person who had wrought it, the more ready he was to believe in Him as the Messiah.\n\nWe must not perhaps estimate too highly the extent of this man's faith. At any rate, it had the germ and nucleus of all justifying faith about it, a belief in our Lord as the Messiah.\n\n[And he worshipped Him,] This seems to have been something more than an action of respect and reverence to a man. It looks like the worship given to One who was felt to be very God. Our Lord accepts it, and says not one word to check it. We cannot suppose that Paul or Peter or John would have allowed a fellow-man to give them \"worship.\" (See Acts x. 25, 26, and xiv. 14, 15 ; Rev. xix. 10, and xxii. 9.)\n\nChrysostom remarks how few of those whom our Lord miraculously healed, worshipped Him as this man did.\n\nCocceius remarks that when we consider that this act of worship follows immediately on a fUll profession of faith in Jesus as the \" Son of God,\" it cannot be lightly passed over as a mere mark of respect.\n\nFerns observes that there is a thing said of this worshipper which is said of no one else who \"worshipped\" Christ. He said, \" I believe,\" before he did it, and I believe in the \" Son of God.\"\n\nPoole observes that \" although the word * worshipped ' in the Greek be a word used sometimes to signify that civil respect I which men show to their superiors, yet it cannot be so interpreted in this place, considering what went before.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":823,"text":"Acts x. 25, 26","label":"Acts 10:25–26","href":"/act/10/#v25","status":"detected"},{"at":857,"text":"Rev. xix. 10","label":"Revelation 19:10","href":"/rev/19/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.39.1","start":39,"end":39,"heading":"And Jesus said, For judgment, &c.","excerpt":"We must not suppose that there is any contradiction between these words and those in John iii. 17, and xii. 47. It was quite true that our Lord had not come into the world to be a Judge, but a Saviour. Yet He had come to produce a judgment, or distinction, or division between class and class of characters, and to be the cause of light breaking in on some minds which before His coming could not see, and Of blindness covering other minds which before His coming flattered themselves that they were full of light. In that the expression is very parallel to that of Simeon, (Luke ii. 35,) \" The thoughts of many hearts were revealed by his coming.\" Humble-minded, ignorant people had light revealed to them. Proud, self-righteous people were given over to judicial blindness. (See Matt. xi. 25.)\n\nAnd is not this judgment a common consequence of Christ's Gospel coming to a place or a people for the first time? Minds previously quite dead receive sight. Minds previously self-satisfied and proud of their own light are given over to utter darkness and left behind. Those who once saw not see. Those who fancied themselves clear-sighted are found blind. The same fire which melts wax hardens the clay.\n\nLet it be noted that the Greek word rendered \" might be made\" would be more literally translated \"might become.\" I do not mean to say that in no case does God ever give over people to blindness, by a kind of Judgment, on account of their hardness and Impenitence. But we should careftilly observe how rarely Scripture speaks of it as God's act. Thus here it is not literally true that He \"makes\" them blind, but that they \" became\"blind.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":85,"text":"John iii. 17","label":"John 3:17","href":"/jhn/3/#v17","status":"detected"},{"at":575,"text":"Luke ii. 35","label":"Luke 2:35","href":"/luk/2/#v35","status":"detected"},{"at":781,"text":"Matt. xi. 25","label":"Matthew 11:25","href":"/mat/11/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.39.2","start":39,"end":39,"heading":"","excerpt":"Augustine remarks: ** Who are those that see? Those who think they see, who believe they see.\" He also says : ** The judgment which Christ hath brought into the world is not that wherewith He shall judge the quick and the dead in the end of the world. It is a work of discrimination rather, by which He discerneth the cause of them which believe from that of the proud who think they see, and therefore are worse blinded.\"\n\nZwingle remarks : \" Judgment is here taken for discrimination, or separation into classes.\" Ferus says much the same.\n\nChemnitius thinks that our Lord spoke these words with special reference to the false and unjust judgment of excommunication which the Pharisees had just passed. It is as though He would say, \"True judgment, a right discrimination into classes, is My prerogative. The excommunication of a Pharisee is worthless.\"\n\nMusculus and Gualter, think that ** judgment\" here means, the eternal decree of God. ** I came into the world to carry out God's eternal purposes, which are that the wise and prudent should remain in darkness, truth should be revealed to babes;\" but this seems far-fetched.\n\nPoole says: \"The best notion of * judgment * here is theirs who interpret it of the spiritual government of the world, committed to Christ, and managed by Him with perfect rectitude and equity. One eminent part of this was His publishing the Gospels, the law of faith. The result of which is, that many spiritually blind, and wholly unable to see the way to eternal life, might be enlightened with saving knowledge, and that, many who think they see, should by their obstinate infidelity become more blind than they were from their birth. Not that I cast any such evil influence on them, but this happeneth through their own sore eyes.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.39.3","start":39,"end":39,"heading":"","excerpt":"Whitby remarks that the Greek conjunction here rendered \" that \" is not causal, but only consequential^ as when Christ said, \" I came not to send peace, but a sword,\" meaning, the consequence and result of My coming will be to send a sword, and not the object of My coming. He also thinks that the verse has a wide application to the Gentiles sitting in darkness, being enlightened by Christ's coming, while the Jews were blinded.\n\nHengstenberg says : \" Those that see are the Jews, in contradistinction to the Gentiles.\"\n\nBurgon remarks : ** Judgment Is not used here In an active sense It is the condemnation implied by severing men into good and bad, which was one consequence (not the purpose) of Christ's coming into the world. — When Christ came into the world, men promptly showed themselves to belong to the state of darkness or of light, and by their arranging themselves in two great classes, anticipated their own final sentence.\" — \" The blind (that is, simple and ignorant, jfituaxeek and faithful men) saw ; while the seeing (that is, vain pretenders to discernment, proud, presumptuous persons) were made blind.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.40.1","start":40,"end":40,"heading":"And some...Pharisees...heard these words","excerpt":"This sentence literally rendered would be, '* Those of the Pharisees who were with Him heard.\" It seems to show that here, as on all other occasions, some of the party of the Pharisees were in the crowd which hung round our Lord, narrowly watching all he said and did, and eagerly catching at anything which might give them an advantage against Him. It ought to make us feel the immense difficulty of our Lord's position* He was always attended by enemies, and spoke and acted under the eyes of people desiring to do Him harm. It also teaches us that we must not cease from efforts to do good, because many of our hearers are unbelieving.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.40.2","start":40,"end":40,"heading":"and said...Are we blind also","excerpt":"This question cannot possibly be taken as a humble, anxious inquiry. It is rather the sarcastic, sneering inquiry of men whose consciences were pricked by our Lord's words, and who felt that He was condemning them : \" And in what class do you place us ? Are we among those whom you call blind? Do you mean to say that we who are doctors of the law, see and understand nothing?\" — St. Paul's words to the unbelieving Jew should be remembered here : \"Thou art confident that thou art a guide of the blind, a light of them which are in darkness.\" (Rom. ii. 17.) Blindness was probably the last thing which the Pharisees would allow could be predicated of them.\n\nAugustine remarks : \" There are many, who according to common usage, are called good people, good men, good women, harmless, honouring their parents, not committing 'adultery, doing no murder, not stealing, not bearing false witness, and in a sort observing the other duties commanded in the law, and yet are not Christians. And these commonly give themselves airs like the Pharisees here, saying, ' Are we blind also? ' \"\n\nFerns observes : '* This is just the ancient arrogance of the Jews.\"\n\nJones, of Nayland, makes the pious remark: \"Give us, O Lord, the sight of this man who had been blind from birth, and deliver us from the blindness of his judges, who had been learning all their lives, and yet knew nothing. And if the world should cast us out, let us be found of Thee, whom the world crucified.\"","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[{"at":545,"text":"Rom. ii. 17","label":"Romans 2:17","href":"/rom/2/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.41.1","start":41,"end":41,"heading":"Jesus said unto them, &c.","excerpt":"... It may be thus paraphrased : \" Well would it be for you, if you were really blind and ignorant. If yon were really ignorant, you would be far less blameworthy than you are now. If you were really blind, you would not be guilty of the sin of wilful unbelief as you are now. But, unhappily, you say that you know the truth, and see the light, and are not ignorant, even while you are rejecting Me. This self-satisfied state of mind is the very thing which is ruining you. It makes your sin abide heavily on you.\"\n\nIt is needless to say that onr Lord did not mean that ignorance makes a man entirely free fk*om guilt. He only meant that a really ignorant man Is much less guilty than one who has light and knowledge, but does not improve and use them. No man's case is so hopeless as that of the self-confident man, who says that he knows everything, and wants no light. Such a man's sin abides on him, and, unless repented of, will sink him into the pit.\n\nLet us note what a heavy condemnation this text contains for those professing Christians who are constantly comforting themselves by saying, ** We know,\" \"We are not ignorant,\" ** We see the truths\" while yet they lazily sit still in irreligion and make no attempt to obey. Such persons, however little they think it, are far more guilty before God than the poor heathen who never hear truth at all. The more light a man has, the more sin, if he does not believe.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.41.2","start":41,"end":41,"heading":"","excerpt":"To infer the salvation of all the unconverted heathen from this text would be unwarrantable, and going much too far. The worst heathen man has sufficient light to judge and condemn him at last, and far more than he lives up to. But it is not too much to say that an ignorant heathen is in a far more hopeful condition than a proud, self-satisfied, self-righteous, unconverted Christian.\n\nBrentius thinks that the expression, \" if ye were blind,\" means \" if ye would confess your blindness ;\" and that \" to say we see,\" is equivalent to a \" refusal to acknowledge ignorance and need.\"\n\nChemnitius observes, that the expression of this verse teaches that there are two sorts of sinners in this world, — those who sin from ignorance and infirmity, and those who sin against light and knowledge, and that they must be regarded and dealt with accordingly.\n\nMusculus remarks, that nothing seems to gall men so much as the imputation of ignorance and want of knowledge of the truth. The very men who are unmoved if charged with immoral actions, such as simony, adultery, gluttony, or misuse of ecclesiastical property, are furious if told that they are dark and blind about doctrine.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.9.41.3","start":41,"end":41,"heading":"","excerpt":"\\\n\n^\n\nThe expression, \"your sin remaineth,\" is very worthy of notice. It teaches the solemn truth that the sins of impenitent and unconverted people are upon them, unforgiven, and not taken away. It condemns the modern idea that all sins are already forgiven and pardoned on account of Christ's death, and all men justified, and that the only thing required is to believe it and know it. (On the contrary our sins are upon us, and remain upon us until we believe. Ferus calls it \" a terrible saying.\" —\n\nTholuck remarks on the whole chapter : \" The narrative of this miracle has a special value in apologetics. How often do we hear the wish expressed, that Christ's miracles had been put on documentary record, and had been subjected to a thorough Judicial investigation. Here we have the very thing that is desired ; judicial personages, and these, too, the avowed enemies of Christ, investigate a miracle in repeated hearings, and yet it holds its ground. A man blind from his birth was made to see ! \" — No wonder that German sceptics, like Strauss and Bauer, are driven to assert that the whole narrative is a fabrication.\n\nIn leaving this chapter, It is worth remembering that this is that one of our Lord's miracles about which nearly all commentators have agreed that it has a spiritual signification, and is emblematic of spiritual truth. Lampe remarks, that even those writers who are ordinarily most averse to spiritualizing , and accommodating, admit that the healing of this blind man is a picture of the illumination of a sinner's soul. His healing is a lively figure of conversion.","source_url":"https://archive.org/stream/expositorythoug01rylegoog/expositorythoug01rylegoog_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.9.1-12.1","start":1,"end":12,"heading":"The Sign (i—12).","excerpt":"The narrative of the healing is marked by the same kind of vivid details as we have noticed before. The occasion of the miracle, the peculiarity of the mode of cure, the reference to Siloam, are without direct parallels, and yet in perfect harmony with other narratives. The variety of opinion among the people and the mention of \"the man called Jesus\" belong to the experience of an immediate witness.\n\nCHAP. IX. 1. as Jesus passed by] perhaps in the neighbourhood of the temple where the man was waiting for the alms of worshippers (Acts iii. 2). The word  ..., which is rarely used (Matt. ix. 9 ; Mark ii. 14; Matt. ix. 27, xx. 30; Mark xv. 21), directs notice to the attendant circumstances. The narrative has been generally connected with the events of the preceding chapter owing to the false reading in viii. 59. It stands really as an independent record.\n\nhe saw] Something in the man's condition seems- to have arrested the attention of the Lord. The word is significant. Naturally we should have expected \"the disciples saw and asked.\"\n\nblind from his birth] The miracles recorded in St John's Gospel stand out each as a type of its class. Hence stress is laid upon this special fact.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":535,"text":"Acts iii. 2","label":"Acts 3:2","href":"/act/3/#v2","status":"detected"},{"at":586,"text":"Matt. ix. 9","label":"Matthew 9:9","href":"/mat/9/#v9","status":"detected"},{"at":600,"text":"Mark ii. 14","label":"Mark 2:14","href":"/mrk/2/#v14","status":"detected"},{"at":613,"text":"Matt. ix. 27","label":"Matthew 9:27","href":"/mat/9/#v27","status":"detected"},{"at":627,"text":"xx. 30","label":"Matthew 20:30","href":"/mat/20/#v30","status":"detected"},{"at":635,"text":"Mark xv. 21","label":"Mark 15:21","href":"/mrk/15/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.2.1","start":2,"end":2,"heading":"","excerpt":"The thoughts of the controversy recorded in ch. viii. seem to have passed away. At once \"a great calm\" has come. The Lord stands in the centre of His disciples, and not of an angry crowd. Yet the question of the disciples moves in the same spiritual region as the speculations on inherited religious privileges and divine Sonship. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.2.2","start":2,"end":2,"heading":"Master","excerpt":"Rabbi. Comp. i. 38, 49, iii. 2, iv. 31, vi. 25, xi. 8. The use of the Aramaic term is characteristic of St John, though it is found Matt. xxvi. 25, 49; Mark ix. 5, xi. 21, xiv. 45.\n\nPerhaps it is most natural to suppose that the question, which in itself belongs to a Jewish mode of thought, was asked without any distinct apprehension of the alternatives involved in it. Lightfoot  ... has a curious collection of Rabbinical passages illustrating different forms of opinion on this subject.\n\nborn blind] From the disciples' acquaintance with this fact it may be supposed that the history of the man was popularly known.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":13,"text":"i. 38, 49","label":"John 1:38","href":"/jhn/1/#v38","status":"detected"},{"at":13,"text":"i. 38, 49","label":"John 1:49","href":"/jhn/1/#v49","status":"detected"},{"at":132,"text":"Matt. xxvi. 25, 49","label":"Matthew 26:25","href":"/mat/26/#v25","status":"detected"},{"at":132,"text":"Matt. xxvi. 25, 49","label":"Matthew 26:49","href":"/mat/26/#v49","status":"detected"},{"at":152,"text":"Mark ix. 5","label":"Mark 9:5","href":"/mrk/9/#v5","status":"detected"},{"at":164,"text":"xi. 21","label":"Mark 11:21","href":"/mrk/11/#v21","status":"detected"},{"at":172,"text":"xiv. 45","label":"Mark 14:45","href":"/mrk/14/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.3.1","start":3,"end":3,"heading":"","excerpt":"The Lord's answer deals only with the special case (comp. Luke xiii. 1 ff., and for the general idea towards which it is directed, Acts xxviii. 4) ; and that only so far as it is an occasion for action and not a subject for speculation. We are not concerned primarily with the causes which have determined the condition or circumstances of men, with the origin of evil in any of its forms, but with the remedying of that which is amiss and remediable. It is true always, in one way or other, that for us evil is an opportunity for the manifestation of the works of God. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":58,"text":"Luke xiii. 1","label":"Luke 13:1","href":"/luk/13/#v1","status":"detected"},{"at":131,"text":"Acts xxviii. 4","label":"Acts 28:4","href":"/act/28/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.3.2","start":3,"end":3,"heading":"in him","excerpt":"The man is not treated as an instrument merely, but as a living representative of the mercy of God. His suffering is the occasion and not the appointed preparation for the miracle, though when we regard things from the divine side we are constrained to see them m their dependence on the will of God.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.4.1","start":4,"end":4,"heading":"must...sent me","excerpt":"According to the more probable reading: we must (work the works of Him that sent me. So the Lord associates His disciples with Himself as before in iii. 1 1. The truth is general and holds good of the Master and of the servants. They are sent for the manifestation of the works of God. But the obligation of the servant's charge comes from the Master's mission. The works are no longer regarded as \"the works of God\" generally, but \"the works of Him that sent\" the Son.\n\nwhile it is day] while the appointed time for working still remains: Ps. civ. (ciii.) 23. \"Day\" and \"night\" are taken in their most general sense as the seasons for labour and rest in regard to the special end in view. After the Passion there was no longer the opportunity for the performance of the works characteristic of the historic Life of Christ. Then in one sense \"night\" came, and in a yet fuller sense a new day dawned for new works, to be followed by another night, another close. It is not to be supposed that the \"night\" here describes an abiding and complete rest of Christ: it presents rest only from the works which belong to the corresponding \"day.\"\n\nThe image partially finds place in the 'Sayings of the Jewish Fathers:' \"R. Tarphon  ... said, The day is short, and the task is great, and the workmen are sluggish, and the reward is much, and the Master of the house is urgent\" ('Pirke Aboth,' ii. 19).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.4.2","start":4,"end":4,"heading":"the night cometh","excerpt":"night cometh... The order is significant. The emphasis is laid upon the certain and momentary advance of that which ends all successful efforts in the present order: there cometh swiftly and inevitably night, when no man (one) can work. The necessary cessation of labour is expressed in its completest form.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.5.1","start":5,"end":5,"heading":"As long as...world","excerpt":"Whensoever I am in the world  ...... The indefinite form of the statement suggests the thought of the manifold revelations of the Word. \" Whensoever\" and not only during that revelation which was then in the course of being fulfilled, but also in the time of the Patriarchs, and of the Law, and of the Prophets, and through the later ages of the Church, Christ is the light of the world. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.5.2","start":5,"end":5,"heading":"the light of the world","excerpt":"... The character is unchangeable, but the display of the character varies with the occasion. In this case it is shewn in personal illumination. Bodily sight is taken as the representation of the fulness of human vision  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.6.1","start":6,"end":6,"heading":"he spat on the ground","excerpt":"Com p. Mark vii. 33, viii. 23. We must suppose that the attention of the blind man was by this time fully roused, perhaps by the conversation just recorded, or by some words addressed to him.\n\nThe application of spittle to the eyes, which was considered very salutary (comp. Tac. 'Hist.' IV. 81), was expressly forbidden by Jewish tradition , on the Sabbath. See Wetstein or Lightfoot, ad loc. The kneading of the clay further aggravated the offence.\n\nbe anointed... the clay] He anointed his eyes with the clay. At first Christ may seem to work against the end for which His help is sought. Here He sealed, so to speak, the eyes which He designed to open. It is impossible to determine why the Lord chose this method of working the cure. In the end the mode proved all-important.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":7,"text":"Mark vii. 33","label":"Mark 7:33","href":"/mrk/7/#v33","status":"detected"},{"at":21,"text":"viii. 23","label":"Mark 8:23","href":"/mrk/8/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.7.1","start":7,"end":7,"heading":"wash","excerpt":"i.e. thine eyes  ..., Matt. vi. 17; ch. xiii. 6, note.\n\nin (m) the pool] i.e. go to the pool and wash thine eyes there.\n\nSiloam, (which is by interpretation (which is Interpreted), Sent] The idea which underlies this note of the Evangelist appears to be that in vii. 37 f. The stream which issued from the heart of the rock was an image of Christ. In the passage of Isaiah (viii. 6) \"the waters of Siloah that go softly\" are taken as the type of the divine kingdom of David resting on Mount Zion, in contrast with \"the waters of the river [Euphrates], strong and mighty, even the king of Assyria and all his glory,\" the symbol of earthly power. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":22,"text":"Matt. vi. 17","label":"Matthew 6:17","href":"/mat/6/#v17","status":"detected"},{"at":40,"text":"xiii. 6","label":"John 13:6","href":"/jhn/13/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.7.2","start":7,"end":7,"heading":"","excerpt":"His working with the promises of the prophets. Thus, in some sense, God Himself, whose law Christ was accused of breaking, was seen to cooperate with Him in the miracle. At the same time the charge tried the faith of the blind man.\n\nSiloam] The name of the pool properly indicates a discharge of waters  ... \"sent,\" in this case, from a subterranean channel. For the form see Ewald, ' Gramm.' § 156, 2, a. The pool, which still retains its old name, Birket Silwan, is one of the few undisputed sites at Jerusalem. It lies at the mouth of the Tyropoeon Valley, south of the temple, \"at the foot of Mount Moriah,\" in Jerome's words. \" The two pools of Siloam were probably made for the irrigation of the gardens below, and seem always to have been a favourite place for washing purposes; besides the surface drainage they received a supply of water from the Fountain of the Virgin by means of a subterranean channel. The upper pool is small \" [an oblong reservoir cut in the rock, about fifty feet long, sixteen feet broad, and eighteen feet deep], \"and at the south-west corner has a rude flight of steps leading to the bottom ; but the whole is fast going to ruin, and the accumulation of rubbish around is very great ; a little below this a dam of solid masonry has been built across the valley, forming the end of the lower and larger pool, now nearly filled up with rich soil and covered with a luxuriant growth of fig trees \" (Wilson, ' Notes on the Ordnance Survey of Jerusalem,' p. 79). See Ritter, 'Palestine,' IV. 148 ff (Eng. Tr.), and ' Dict. of Bible,' s. v., for notices of the site in earlier writers.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.7.3","start":7,"end":7,"heading":"Sent","excerpt":"The interpretation of the name connects the pool with Christ (xvii. 3, &c.), and not with the man. See above.\n\nHe went his way] He went away.\n\ncame] to his own home, as it appears from the context (the neighbours).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.8.1","start":8,"end":8,"heading":"The neighbours therefore","excerpt":"No mark of time is given. This scene may belong to the following day, as v. 13 ff. certainly do (v. 14).\n\n ... The particle is capable of both meanings (that, because). In other passages (iv. 19, xii. 19) St John uses the phrase certainly for \" see. . .that. ..;\" here however \"because\" suits the context better: because he was a beggar in a public spot, they were familiar with his appearance.\n\nThe circumstantiality of the narrative which follows seems to shew that the man himself related the events to the evangelist.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":73,"text":"v. 13","label":"John 9:13","href":"/jhn/9/#v13","status":"detected"},{"at":97,"text":"v. 14","label":"John 9:14","href":"/jhn/9/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.9.1","start":9,"end":9,"heading":"Some said...others said , He","excerpt":"Others said. ..others said No, but he.. . Two classes of people apparently are mentioned different from the first group.\n\nhe said] The pronoun here and in vv. 1 1, 12, 28, 36 is remarkable  .... It presents the man as the chief figure in a scene viewed from without. \" He, that signal object of the Lord's love....\" (comp. ii. 21, v. 11, (x. 6), (xiii. 30), xix. 21), and not \"He himself,\" in contrast with the opinions of others.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":155,"text":"vv. 1","label":"John 9:1","href":"/jhn/9/#v1","status":"detected"},{"at":323,"text":"ii. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"},{"at":331,"text":"v. 11","label":"John 9:11","href":"/jhn/9/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.10.1","start":10,"end":10,"heading":"How","excerpt":"How then.... It is to be observed that all the stress is laid upon the manner and not upon the fact. Comp. vv. 15, 19, 26.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":107,"text":"vv. 15, 19, 26","label":"John 9:15","href":"/jhn/9/#v15","status":"detected"},{"at":107,"text":"vv. 15, 19, 26","label":"John 9:19","href":"/jhn/9/#v19","status":"detected"},{"at":107,"text":"vv. 15, 19, 26","label":"John 9:26","href":"/jhn/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.11.1","start":11,"end":11,"heading":"He...and said","excerpt":"He answered.\n\nA man (The man, Vulg. Hic homo) that is called Jesus] Not \"that is called the Christ.\" He had learnt the personal name of the Lord, but says nothing of His claims to Messiahship. The form of the sentence, however, points to the general attention which was directed to the Lord. It is \"the man\" not '-a man; \" the man of whom report speaks often.\n\nGo to... of Siloam] Go to Siloam.\n\nand I went. . . ] so I went.\n\nI received sight] Strictly, I recovered my sight  ... (Matt. xi. 5 ; Mark x. 51 f. ; Luke xviii. 41 ff.), for sight by nature belongs to a man even though he has been born blind. This sense appears to us better than: \" I looked up\" (Mark xvi. 4).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":481,"text":"Matt. xi. 5","label":"Matthew 11:5","href":"/mat/11/#v5","status":"detected"},{"at":495,"text":"Mark x. 51","label":"Mark 10:51","href":"/mrk/10/#v51","status":"detected"},{"at":511,"text":"Luke xviii. 41","label":"Luke 18:41","href":"/luk/18/#v41","status":"detected"},{"at":659,"text":"Mark xvi. 4","label":"Mark 16:4","href":"/mrk/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.12.1","start":12,"end":12,"heading":"Then said they...Where is he","excerpt":"that strange, unwelcome teacher, of whom we hear so much. Comp. vii. 11, v. 10 note.\n\nHe said] He saith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":64,"text":"vii. 11","label":"John 7:11","href":"/jhn/7/#v11","status":"detected"},{"at":73,"text":"v. 10","label":"John 9:10","href":"/jhn/9/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.13.1","start":13,"end":13,"heading":"They brought to the Pharisees","excerpt":"as the recognised judges in religious questions. There were in Jerusalem two smaller courts, or Synagogue Councils, and the man was probably taken to one of these. In the later sections of the narrative, vv. 18 ff., the general title the Jews is used.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":204,"text":"vv. 18","label":"John 9:18","href":"/jhn/9/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.13-34.1","start":13,"end":34,"heading":"$ The judgments on the sign (13—34).","excerpt":"The examination of the man who was healed offers a typical example of the growth of faith and unbelief. On the one side the Pharisees, who take their stand on a legal preconception, grow more determined and violent : 1 6 (debate, division) ; 24 (Judgment); 34 (disgraceful expulsion). On the other side the man gains courage and clearness in his answers: 17 (He is a prophet. Opinion) ; 30 ff. (acceptance of discipleship~)\\ and finally he openly confesses Christ, v. 38.\n\nThe characters thus live and move, and shew marked traits of individuality. There is nothing vague, nothing conventional, in the narrative. The record includes three scenes : the first examination of the man (13 — 17); the examination of his parents (18 — 23); the final examination and expulsion of the man (24—34).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":465,"text":"v. 38","label":"John 9:38","href":"/jhn/9/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.14.1","start":14,"end":14,"heading":"it was the sabbath day when","excerpt":"The original phrase, according to the oldest text, is remarkable. It reads literally, \"It was a sabbath on the day on which,\" i.e. the day was a Sabbath whereon  .... Comp. v. 9.\n\nmade the clay] The words mark the feature in the miracle which technically gave offence. Comp. v. 12.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":173,"text":"v. 9","label":"John 9:9","href":"/jhn/9/#v9","status":"detected"},{"at":275,"text":"v. 12","label":"John 9:12","href":"/jhn/9/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.15.1","start":15,"end":15,"heading":"Then again","excerpt":"Again therefore the Pharisees also... as not content with the report of others (vv. 10, 11).\n\nhow he had received...] how he received... The answer is more curt than before (v. 11); and there is already something of impatience in the tone of it, which breaks out afterwards, v. 27. The making of the clay and the command to go to Siloam are passed over.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":80,"text":"vv. 10, 11","label":"John 9:10–11","href":"/jhn/9/#v10","status":"detected"},{"at":174,"text":"v. 11","label":"John 9:11","href":"/jhn/9/#v11","status":"detected"},{"at":275,"text":"v. 27","label":"John 9:27","href":"/jhn/9/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.16.1","start":16,"end":16,"heading":"Therefore said","excerpt":"because to the legalist no other conclusion seemed to be possible.\n\nOthers  ... said, How can... a sinner] It is presupposed therefore that Christ had valid authority for the apparent violation of the Sabbath.\n\na division] as before \"in the multitude\" (vii. 43) and afterwards \"in the Jews\" (x. 19). One party, it will be noticed, laid stress upon the fact, the others upon a preconceived opinion by which they judged of the fact.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.17.1","start":17,"end":17,"heading":"They say...again","excerpt":"as hoping to elicit some fresh details.\n\nWhat...eyes?] What dost thou  ... say — we appeal to your own judgment and to the impression made upon you — What do at thou say of him, seeing that he opened thine eyes? For the construction, see ii. 18.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.18.1","start":18,"end":18,"heading":"But the Jews","excerpt":"The Jews therefore...seeing that they could not reconcile a real miracle with disregard to the Sabbath. They probably suspected some collusion on the part of the man.\n\nThe Jews represent the incredulous section of the Pharisees (v. 16). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":229,"text":"v. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.18-23.1","start":18,"end":23,"heading":"18—23.","excerpt":"The examination of the parents of the man follows the examination of the man himself. They shrink with singular naturalness from incurring the displeasure of the dominant party.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.19.1","start":19,"end":19,"heading":"And they asked","excerpt":"... And asked.. .The words are closely connected with the preceding clause.\n\nwho ye say was...] of whom ye  ... •\"*/, from whom we may expect certain information, that he was...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.21.1","start":21,"end":21,"heading":"But by what means","excerpt":"But how... as in vv. 10, 15, 19, 26.\n\nwe know not. . ,we  ... know not] The emphatic insertion of the pronoun in the second case gives a new turn to the phrase: \"we directly, of our own experience, know not, as you appeal to us, who opened his eyes.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":17,"text":"vv. 10, 15, 19, 26","label":"John 9:10","href":"/jhn/9/#v10","status":"detected"},{"at":17,"text":"vv. 10, 15, 19, 26","label":"John 9:15","href":"/jhn/9/#v15","status":"detected"},{"at":17,"text":"vv. 10, 15, 19, 26","label":"John 9:19","href":"/jhn/9/#v19","status":"detected"},{"at":17,"text":"vv. 10, 15, 19, 26","label":"John 9:26","href":"/jhn/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.22.1","start":22,"end":22,"heading":"These words spake","excerpt":"These things said...\n\nhad agreed... that...] had formed a compact among themselves  ... to secure this end, that... Comp. Acts xxiii. 20. The idea is not that they had determined on a punishment, but that they had determined on an aim.\n\nthat he was Christ] The question had already been publicly debated, vii. 26 ff. ; though the Lord had not so revealed Himself in Jerusalem (x. 34) as He had done in Samaria  ....\n\nput out of the synagogue] xii. 42, xvi. 2. This excommunication appears to have been exclusion from all religious fellowship (comp. Matt. xviii. 17) from \"the congregation of Israel.\" In later times there were different degrees of excommunication, the Curse  ..., and the Isolation  .... Comp. Buxtorf, 'Lex.' s. v. 'HI Lightfoot and Wunsche, ad loc.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":122,"text":"Acts xxiii. 20","label":"Acts 23:20","href":"/act/23/#v20","status":"detected"},{"at":549,"text":"Matt. xviii. 17","label":"Matthew 18:17","href":"/mat/18/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.23.1","start":23,"end":23,"heading":"Therefore","excerpt":"For this cause...  ..., seeing that the hostility of the Jews was now passing into action.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.24.1","start":24,"end":24,"heading":"Then again...the man","excerpt":"So they called the man a second time: we must suppose that he was dismissed after the confession in v. 17. ...\n\nGive God the praise] Give glory to God. The phrase  ... is a solemn charge to declare the whole truth. Compare Josh. vii. 19 ; 1 Esdr. ix. 8; (1 S. vi. 5). The man by his former declaration (v. 17) had really (so they imply) done dishonour to God. He was now required to confess his error : to recognise in the authoritative voice of \"the Jews\" his own condemnation, and to admit the truth of it. At the same time under this thought of the rendering of glory to God by the confession of error, lies the further idea that the cure was due directly to God, and that to Him, and not to \"the man called Jesus,\" was gratitude to be rendered. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":100,"text":"v. 17","label":"John 9:17","href":"/jhn/9/#v17","status":"detected"},{"at":223,"text":"Josh. vii. 19","label":"Joshua 7:19","href":"/jos/7/#v19","status":"detected"},{"at":303,"text":"v. 17","label":"John 9:17","href":"/jhn/9/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.24.2","start":24,"end":24,"heading":"we know","excerpt":"We, the guardians of the national honour, the interpreters of the divine will, we know  ...... The claim is to absolute knowledge, and no reasons are alleged for the conclusion.\n\na sinner] by the violation of the Sabbath O. 16).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.25.1","start":25,"end":25,"heading":"He answered and said","excerpt":"He therefore answered.\n\nWhether,..! know not] The order in the original is remarkable: If he is a sinner, as you assert, that I know not. The first clause is an echo of the words of the Pharisees, and the man simply states that his knowledge furnishes no confirmation of it. Comp. Luke xxii. 67; Acts iv. 19, xix. 2. In 1 John iv. 1 and elsewhere the order is different.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":281,"text":"Luke xxii. 67","label":"Luke 22:67","href":"/luk/22/#v67","status":"detected"},{"at":296,"text":"Acts iv. 19","label":"Acts 4:19","href":"/act/4/#v19","status":"detected"},{"at":309,"text":"xix. 2","label":"Acts 19:2","href":"/act/19/#v2","status":"detected"},{"at":320,"text":"1 John iv. 1","label":"1 John 4:1","href":"/1jn/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.26.1","start":26,"end":26,"heading":"Then said they...again","excerpt":"They said therefore to him.\n\nWhat did he...? bow...?] The questions suggest that they were yet willing to believe, if the facts were not decisive against belief.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.27.1","start":27,"end":27,"heading":"","excerpt":"... The would points the idea suggested by the fresh interrogation.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.28.1","start":28,"end":28,"heading":"Then they reviled him","excerpt":"by questioning his loyalty to the law, and treating him as an apostate. Comp. Acts xxiii. 4.\n\nhis disciples] Literally, that man's disciple. Comp. vv. 13, 37. Christ is looked upon as separated from them by a great chasm.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":78,"text":"Acts xxiii. 4","label":"Acts 23:4","href":"/act/23/#v4","status":"detected"},{"at":147,"text":"vv. 13, 37","label":"John 9:13","href":"/jhn/9/#v13","status":"detected"},{"at":147,"text":"vv. 13, 37","label":"John 9:37","href":"/jhn/9/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.29.1","start":29,"end":29,"heading":"We know","excerpt":"The claim to knowledge is repeated (v. 24) with a bitter emphasis. \" Moses\" and \"this man\" stand at the head of the two clauses to make the contrast sharper.\n\nspake] hath spoken familiarly, face to face  ..., and the words abide still.\n\nas for (but as for)... whence he is] that is, with what commission, by whose authority, he comes. Comp. Matt. xxi. 25. The converse objection is urged, vii. 27. Pilate at last asks the question, xix. 9 ; and the Lord claims for Himself alone the knowledge of the answer, viii. 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":36,"text":"v. 24","label":"John 9:24","href":"/jhn/9/#v24","status":"detected"},{"at":341,"text":"Matt. xxi. 25","label":"Matthew 21:25","href":"/mat/21/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.30.1","start":30,"end":30,"heading":"Why herein is a marvellous thing","excerpt":"... The particle brings out an affirmation drawn from the previous words. \"That being so as you say. then assuredly...\"\n\nthat ye  ...] from whom we look for guidance...\n\nand yet  ... he hath opened  ......] For the and, see viii. 20 note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.31.1","start":31,"end":31,"heading":"Now we know","excerpt":"We know, not you alone, nor I, but all men alike. The simple verb  ... is contrasted with the strong personal affirmation in vv. 24, 29  ....\n\nif any man be a (worshipper of God, and doeth (be devout or religious and do)...]\n\nI Or, excommunicated him.\n\nThe word  ... occurs here only in New Testament (comp. 1 Tim. ii. 10). The two phrases mark the fulfilment of duty to God and man.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":125,"text":"vv. 24, 29","label":"John 9:24","href":"/jhn/9/#v24","status":"detected"},{"at":125,"text":"vv. 24, 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"},{"at":308,"text":"1 Tim. ii. 10","label":"1 Timothy 2:10","href":"/1ti/2/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.32.1","start":32,"end":32,"heading":"Since the world began","excerpt":"The exact phrase  ... does not occur elsewhere in New Testament. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.34.1","start":34,"end":34,"heading":"","excerpt":"The order is very significant: \"In sins wast thou born altogether.\" So the Jews at once interpret and apply the question of the disciples, v. 2. Blindness was but a sign of deeper and more prevailing infirmity.\n\nteach us] The emphasis lies on \"teach.\" \" Dost thou, marked out as a sinner, assume the prerogative of instruction....\"\n\ncast him out] from the place of their meeting, with contempt and contumely, as unworthy of further consideration. Comp. Mark i. 43, note. The word does not describe the sentence of excommunication, which such a body was not competent to pronounce.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":139,"text":"v. 2","label":"John 9:2","href":"/jhn/9/#v2","status":"detected"},{"at":453,"text":"Mark i. 43","label":"Mark 1:43","href":"/mrk/1/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.35.1","start":35,"end":35,"heading":"Jesus heard","excerpt":"The man himself may well have spoken of his treatment.\n\nwhen he had found (having found) him, he said unto him] Omit unto him. Comp. i. 43, v. 14. The \"work of God\" was not yet completed. Modo lavat faciem cordis in Augustine's words.\n\nDost thou believe on the Son of God (man) ?] The emphasis of the pronoun is remarkable, and may be contrasted with v. 34. Dost thou, the outcast, thou that hast received outward sight, thou that hast borne a courageous testimony, believe on the Son of Man— cast thyself with complete trust on Him who gathers up in Himself, who bears and who transfigures all that belongs to man? The thought of \"the Son of man\" stands in true contrast with the selfish isolation of \"the Jews.\" The new Society, seen here in its beginning, rests upon this foundation, wide as humanity itself. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":133,"text":"i. 43","label":"John 1:43","href":"/jhn/1/#v43","status":"detected"},{"at":140,"text":"v. 14","label":"John 9:14","href":"/jhn/9/#v14","status":"detected"},{"at":351,"text":"v. 34","label":"John 9:34","href":"/jhn/9/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.35-41.1","start":35,"end":41,"heading":"The beginning of the ne<w Society (35—41).","excerpt":"The ejection of the blind man who had been healed from the council of the Pharisees furnished the occasion for the beginning of a new Society distinct from the dominant Judaism. For the first time the Lord offers Himself as the object of faith, and that in His universal character in relation to humanity, as \"the Son of man.\" He had before called men to follow Him: He had revealed Himself, and accepted the spontaneous homage of believers: but now He proposes a test of fellowship. The universal Society is based on the confession of a new truth. The blind who acknowledge their blindness are enlightened: the seeing who are satisfied with their sight (we know) are proved to be blind.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.36.1","start":36,"end":36,"heading":"Who is he","excerpt":"And who is he... The conjunction marks the eager, urgent, wondering question. The thought which it meets seems to be beyond hope. Comp. Mark x. 26; Luke x. 29.\n\nthat I might (may)...] He asks that faith may find its object. His trust in Jesus is absolute.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":136,"text":"Mark x. 26","label":"Mark 10:26","href":"/mrk/10/#v26","status":"detected"},{"at":148,"text":"Luke x. 29","label":"Luke 10:29","href":"/luk/10/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.37.1","start":37,"end":37,"heading":"","excerpt":"And Jesus said (Jesus saith)... Thou hast both seen him — with the eyes which God hath even now opened — and he that talketh with thee IB he  .... The natural form of the sentence would have been \"Thou hast both seen Him and heard Him;\" but the power of the immediate position gives shape to the latter clause. \"He that talketh with thee familiarly, as man with man, is He, that sublime Person, who seems to stand far off from thought and experience.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.38.1","start":38,"end":38,"heading":"","excerpt":"Confession in word and deed follows at once on the revelation. In St John \"worship\"  ... is never used of the worship of mere respect (iv. 20 ff., xii. 20).\n\nLord, I believe] I believe, Lord. The order is significant.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.39.1","start":39,"end":39,"heading":"And Jesus said","excerpt":"not directly to any one nor to any group of those about Him, but as interpreting the scene before Him. ...\n\nFor judgment I (ryw) am come (I came)...] not to execute judgment  ..., but that judgment  ... might issue from His Presence. The Son was not sent to judge (iii. 17), but judgment followed from His advent in the manifestation of faith and unbelief (iii. 1 8 f.). The emphatic pronoun carries back the reference to the \"Son of man.\"\n\nthis world] the world as made known to us in its present state, full of conflict and sin, and so distinguished from the world which includes all created being. The phrase occurs viii. 23, xi. 9, xii. 45, 31, xiii. 1, xvi. 11, xviii. 36; 1 John iv. 17.\n\nthat they... might... might...] that they... may ...may...\n\nthey which see not] The true commentary on these verses is Luke x. 21 || Matt. xi. 25, and Matt. xii. 31, 34. The phrase must be taken literally to describe those who have no intellectual knowledge, no clear perception of the divine will and the divine law ; the simple, the little children. These by apprehending the revelation of the Son of man grasp the fulness of the Gospel, and see. Those on the other hand who had knowledge of the Old Covenant, who were so far \"wise and understanding,\" and rested in what they knew, by this very wisdom became incapable of further progress and unable to retain what they had.\n\nbe made (become) blind] By wilfully confining their vision men lose the very power of seeing. ... The former have the power of sight though it is unused : the latter have not the power.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":678,"text":"1 John iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"},{"at":813,"text":"Luke x. 21","label":"Luke 10:21","href":"/luk/10/#v21","status":"detected"},{"at":827,"text":"Matt. xi. 25","label":"Matthew 11:25","href":"/mat/11/#v25","status":"detected"},{"at":845,"text":"Matt. xii. 31, 34","label":"Matthew 12:31","href":"/mat/12/#v31","status":"detected"},{"at":845,"text":"Matt. xii. 31, 34","label":"Matthew 12:34","href":"/mat/12/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.40.1","start":40,"end":40,"heading":"And some of the Pharisees which were with him","excerpt":"who still followed under the guise of discipleship (Matt. xii. 2 f., 38; Luke vi. 2; Mark xvi. 10, &c.), but clung to their own views of Messiah's work (viii. 31 ff.).\n\nthese words] these things.\n\nAre we blind also?] Are we also blind? we who have acknowledged Thy claims in advance — we who in virtue of our insight (iii. 2) have come to know Thee while others are in 'doubt (x. 24)? Can it be that we who saw then have now lost the power of sight ? The question (like the claim of Nicodemus, iii. 2, we know) is inspired by the pride of class. The answer lays open the responsibility of privilege. Better — such is the force of it — is the lack of knowledge, than knowledge real and misused. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":52,"text":"Matt. xii. 2","label":"Matthew 12:2","href":"/mat/12/#v2","status":"detected"},{"at":73,"text":"Luke vi. 2","label":"Luke 6:2","href":"/luk/6/#v2","status":"detected"},{"at":85,"text":"Mark xvi. 10","label":"Mark 16:10","href":"/mrk/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.41.1","start":41,"end":41,"heading":"ye should have no sin","excerpt":"Comp. xv. 22, 24, xix. 11; 1 John i. 8. Sin is regarded as something cleaving to the man himself, which has become (so to speak) part of him, and for which he is responsible.\n\nbut now ye say, We see] There seems to be a pathetic pause after these words. Then at last follows the sentence: \"You plead the reality of your knowledge, and the plea, in this sense, is just. You are witnesses against yourselves. Then is there no further illumination. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xv. 22, 24","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"},{"at":6,"text":"xv. 22, 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":27,"text":"1 John i. 8","label":"1 John 1:8","href":"/1jn/1/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.9.41.2","start":41,"end":41,"heading":"","excerpt":"There is a remarkable saying assigned to R. Abuhu which expresses the thought of this verse. A Sadducee asked him, When cometh the Messiah? \"Go first,\" was the answer, \"and make dark this people.\" \"What sayest thou? That is a reproach to me.\" \"I appeal\" answered the Rabbi \"to Isai. lx. 2.\" ('Sanhedrin,' 99a, quoted by Wünsche on John iii. 19.)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":277,"text":"Isai. lx. 2","label":"Isaiah 60:2","href":"/isa/60/#v2","status":"detected"},{"at":331,"text":"John iii. 19","label":"John 3:19","href":"/jhn/3/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.6.66.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:66","href":"/jhn/6/#v66-westcott","text":"ix. 1","snippet":"The phrase is not simply temporal (ch. ix. 1 ; Luke x. 20 ; Acts ix. 33, xxiv. 10, xxvi. 4), nor simply causal (Rom. i. 4 ; Rev. xvi. 21, viii. 13)."},{"id":"westcott.JHN.9.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:9","href":"/jhn/9/#v9-westcott","text":"vv. 1","snippet":"he said] The pronoun here and in vv. 1 1, 12, 28, 36 is remarkable ...."},{"id":"westcott.JHN.11.47.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:47","href":"/jhn/11/#v47-westcott","text":"ix. 1","snippet":"this man] said contemptuously : ch. ix. 1 6."}],"2":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"henry.JHN.16.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:23","href":"/jhn/16/#v23-henry","text":"ch. ix. 2","snippet":"They had asked some ignorant questions (as ch. ix. 2), some ambitious questions (as Matt. xviii. 1), some distrustful ones (as Matt. xix. 27), some impertinent ones, (as ch. xxi. 21), some curious ones (as Acts i. 6); but after the Spirit was poured out, nothing of all …"},{"id":"bengel.JHN.9.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:34","href":"/jhn/9/#v34-bengel","text":"ver. 2","snippet":"in sins) They upbraid him with his former blindness: ver. 2, “ Who did sin, this man, or his parents, that he was born blind ?” ... teach) Indeed his words, from ver. 30 to 33, form an excellent sermon. ... they cast him out) as being a Christian: ver. 22, “ The Jews had agreed …"},{"id":"westcott.JHN.9.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:34","href":"/jhn/9/#v34-westcott","text":"v. 2","snippet":"So the Jews at once interpret and apply the question of the disciples, v. 2."}],"3":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"henry.JHN.11.4.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:4","href":"/jhn/11/#v4-henry","text":"ch. ix. 3","snippet":"As, before, the man was born blind that Christ might have the honour of curing him (ch. ix. 3), so Lazarus must be sick and die, that Christ may be glorified as the Lord of life."},{"id":"westcott.JHN.11.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:4","href":"/jhn/11/#v4-westcott","text":"ix. 3","snippet":"For the thought comp. ix. 3, x. 38."},{"id":"westcott.JHN.14.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:31","href":"/jhn/14/#v31-westcott","text":"ix. 3","snippet":"It remains therefore to take the opening phrase but that as elliptical (comp. ix. 3, xiii. 18, xv. 25; 1 John ii. 19): but I surrender myself to suffering and death — that cometh to pass which will come to pass -—that the world..."}],"4":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.11.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:7–9","href":"/jhn/11/#v7-bengel","text":"ix. 4","snippet":"Comp. ch. ix. 4, “I must work, etc.: the night cometh, when no man can work."},{"id":"westcott.JHN.21.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:22","href":"/jhn/21/#v22-westcott","text":"ix. 4","snippet":"Comp. ix. 4, xii. 35 f. ; Mark vi. 45 ... ; 1 Tim. iv. 13 ; Luke xix. 13 ... ; Matt. v. 25."}],"5":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"6":[{"id":"chrysostom.JHN.5.15.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:15","href":"/jhn/5/#v15-chrysostom","text":"c. ix. 6","snippet":"“He made clay, and anointed mine eyes” ( c. ix. 6 ); and so this man of whom we now speak, “It is Jesus who made me whole.”"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"7":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.4.5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:5","href":"/jhn/4/#v5-bengel","text":"ix. 7","snippet":"For neither is such an allusion to a derivation despised elsewhere: ch. ix. 7, ‘Siloam, which is by interpretation, Sent.” ... gave) Jacob had dwelt there, ver. 12; and had given it as an estate to Joseph, owing to his special love for him."},{"id":"bengel.JHN.5.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:2","href":"/jhn/5/#v2-bengel","text":"ix. 7","snippet":"Comp. ch. i. 38, 41, 42, ch. ix. 7 [in which four passages Greek explanations are given of Hebr. words ... porches) by direction of] the impotent, or on their account, near the pool."}],"8":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"ryle.JHN.9.26-41.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:26–41","href":"/jhn/9/#v26-ryle","text":"v. 8","snippet":"(See v. 8."}],"9":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.8.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:24","href":"/jhn/8/#v24-westcott","text":"ix. 9","snippet":"Elsewhere, in cases where the predicate is directly suggested by the context, this predicate simply is to be supplied : ch. ix. 9, xviii. 5, 6, 8."},{"id":"westcott.JHN.9.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:14","href":"/jhn/9/#v14-westcott","text":"v. 9","snippet":"Comp. v. 9."}],"10":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:6","href":"/jhn/9/#v6-bengel","text":"ver. 10","snippet":"… the earth: now the creation of sight is taken from the same earth. ... upon the eyes) It is a poetic fancy of Nonnus, that he has represented that there was not even the trace of eyes on the face of this blind man: ver. 10 disproves it [How were thine eyes opened ?"},{"id":"westcott.JHN.9.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:12","href":"/jhn/9/#v12-westcott","text":"v. 10","snippet":"Comp. vii. 11, v. 10 note."},{"id":"westcott.JHN.9.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:15","href":"/jhn/9/#v15-westcott","text":"vv. 10, 11","snippet":"Again therefore the Pharisees also... as not content with the report of others (vv. 10, 11)."},{"id":"westcott.JHN.9.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:21","href":"/jhn/9/#v21-westcott","text":"vv. 10, 15, 19, 26","snippet":"But how... as in vv. 10, 15, 19, 26."}],"11":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:7","href":"/jhn/9/#v7-bengel","text":"ver. 11","snippet":"Comp. ver. 11, “Go to the pool of Siloam, and wash.” ... and he went) before going to his parents."},{"id":"westcott.JHN.9.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:9","href":"/jhn/9/#v9-westcott","text":"v. 11","snippet":"(comp. ii. 21, v. 11, (x. 6), (xiii. 30), xix. 21), and not \"He himself,\" in contrast with the opinions of others."},{"id":"westcott.JHN.9.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:15","href":"/jhn/9/#v15-westcott","text":"vv. 10, 11","snippet":"Again therefore the Pharisees also... as not content with the report of others (vv. 10, 11)."}],"12":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:14","href":"/jhn/9/#v14-westcott","text":"v. 12","snippet":"Comp. v. 12."}],"13":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:8","href":"/jhn/9/#v8-westcott","text":"v. 13","snippet":"This scene may belong to the following day, as v. 13 ff. certainly do (v. 14)."},{"id":"westcott.JHN.9.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:28","href":"/jhn/9/#v28-westcott","text":"vv. 13, 37","snippet":"Comp. vv. 13, 37."}],"14":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.5.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:9","href":"/jhn/5/#v9-westcott","text":"ix. 14","snippet":"The form of the phrase is very remarkable (comp. ix. 14, xix. 31), and suggests the idea that the sabbath was a day of rest other than the weekly sabbath."},{"id":"westcott.JHN.9.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:8","href":"/jhn/9/#v8-westcott","text":"v. 14","snippet":"This scene may belong to the following day, as v. 13 ff. certainly do (v. 14)."},{"id":"westcott.JHN.9.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:35","href":"/jhn/9/#v35-westcott","text":"v. 14","snippet":"Comp. i. 43, v. 14."}],"15":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:10","href":"/jhn/9/#v10-westcott","text":"vv. 15, 19, 26","snippet":"Comp. vv. 15, 19, 26."},{"id":"westcott.JHN.9.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:21","href":"/jhn/9/#v21-westcott","text":"vv. 10, 15, 19, 26","snippet":"But how... as in vv. 10, 15, 19, 26."}],"16":[{"id":"chrysostom.JHN.5.36.3","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:36","href":"/jhn/5/#v36-chrysostom","text":"c. ix. 16","snippet":"( c. ix. 16 ), therefore He saith, “Which My Father hath given unto Me."},{"id":"chrysostom.JHN.9.30-31.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:30–31","href":"/jhn/9/#v30-chrysostom","text":"ver. 16","snippet":"( ver. 16 ), he now brings forward even their judgment, reminding them of their own words."},{"id":"henry.JHN.9.31-33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:31–33","href":"/jhn/9/#v31-henry","text":"v. 16","snippet":"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."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.7.43.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:43","href":"/jhn/7/#v43-bengel","text":"ix. 16","snippet":"a division) So ch. ix. 16, “Some of the Pharisees said, This man is not of God, because He keepeth not the Sabbath day."},{"id":"bengel.JHN.9.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:22–24","href":"/jhn/9/#v22-bengel","text":"ver. 16","snippet":"… and move him, as an unlearned man, by the weight of their authority, that he should call Jesus a sinner, and not avow Him as the Son of God [We see, say they ; comp. ver. 41 (Now ye say, We see).— V. ... a sinner) ver. 16, “This man is not of God, because he keepeth not the Sabbath day.”"},{"id":"bengel.JHN.9.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:30","href":"/jhn/9/#v30-bengel","text":"ver. 16","snippet":"To be ignorant and to wonder, are closely allied. ... whence) namely, from God: ver. 33, “If a man were not of God he could do nothing :” ver. 16, “ This man is not of God.”?"},{"id":"westcott.JHN.9.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:18","href":"/jhn/9/#v18-westcott","text":"v. 16","snippet":"The Jews represent the incredulous section of the Pharisees (v. 16). ..."}],"17":[{"id":"chrysostom.JHN.9.25.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:25","href":"/jhn/9/#v25-chrysostom","text":"ver. 17","snippet":"How then doth he who said, “He is a Prophet” ( ver. 17 ), now say, “Whether he be a sinner, I know not”?"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:22–24","href":"/jhn/9/#v22-bengel","text":"ver. 17","snippet":"… acknowledge that, from which it followed as a consequence. ... expelled from the synagogue) which was a most severe punishment. ... again) He had therefore been sent away after the conversation with him, described at ver. 17. ... give) A spacious preface."},{"id":"bengel.JHN.9.31-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:31–33","href":"/jhn/9/#v31-bengel","text":"ver. 17, 24, 25","snippet":"sinners) The faith of the man increases: comp. ver. 17, 24, 25, “He is a prophet; whether He be a sinner, I know not: one thing I know, that whereas I was blind, now I see.’” ... the will) Whoever doeth the will of God, God doeth His will for him, when he prays. ... nothing, not …"},{"id":"westcott.JHN.9.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:24","href":"/jhn/9/#v24-westcott","text":"v. 17","snippet":"So they called the man a second time: we must suppose that he was dismissed after the confession in v. 17. ..."}],"18":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.8-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:8–11","href":"/jhn/9/#v8-bengel","text":"ver. 18","snippet":"like) Human reason invents and supposes anything, sooner than it will believe a miracle has been wrought: ver. 18, “ But the Jews did not believe concerning him, that he had been blind, and received his sight ;” Acts 1. 18, “ Others mocking, said, These men are full of new wine."},{"id":"ryle.JHN.8.5.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:5","href":"/jhn/8/#v5-ryle","text":"John ix. 18","snippet":"The Greek word rendered \" but \" by our translators is hardly ever so rendered in the New Testament; and in most places is either \"therefore,\" \"then,\" \"so,\" \"now,\" or \"and.\" John ix. 18, and Acts xxv. 4, are the only parallel cases."},{"id":"westcott.JHN.9.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:13","href":"/jhn/9/#v13-westcott","text":"vv. 18","snippet":"In the later sections of the narrative, vv. 18 ff., the general title the Jews is used."}],"19":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:10","href":"/jhn/9/#v10-westcott","text":"vv. 15, 19, 26","snippet":"Comp. vv. 15, 19, 26."},{"id":"westcott.JHN.9.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:21","href":"/jhn/9/#v21-westcott","text":"vv. 10, 15, 19, 26","snippet":"But how... as in vv. 10, 15, 19, 26."},{"id":"westcott.JHN.13.33.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:33","href":"/jhn/13/#v33-westcott","text":"ix. 19, 25","snippet":"Comp. ix. 19, 25 (aprt), 21 (vvv), and see also xiii. 7, xvi. 12, 31? ..."}],"20":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"21":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"22":[{"id":"chrysostom.JHN.16.1-2.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 16:1–2","href":"/jhn/16/#v1-chrysostom","text":"c. ix. 22","snippet":"(For “the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues”— c. ix. 22."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"henry.JHN.18.20-21.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:20–21","href":"/jhn/18/#v20-henry","text":"ch. ix. 22","snippet":"They had made an order of court for excommunicating all that owned him (ch. ix. 22), had issued out a proclamation for apprehending him; and now they come to ask what his doctrine is!"},{"id":"bengel.JHN.9.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:34","href":"/jhn/9/#v34-bengel","text":"ver. 22","snippet":"… his former blindness: ver. 2, “ Who did sin, this man, or his parents, that he was born blind ?” ... teach) Indeed his words, from ver. 30 to 33, form an excellent sermon. ... they cast him out) as being a Christian: ver. 22, “ The Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue."},{"id":"westcott.JHN.1.41.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:41","href":"/jhn/1/#v41-westcott","text":"ix. 22","snippet":"Comp. ix. 22); and by the Baptist in answer to them (i. 20, 25, iii. 28) ; but very rarely in a confession of faith, as here and xi. 27."}],"23":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.18-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:18–21","href":"/jhn/9/#v18-bengel","text":"ver. 23","snippet":"On this account the former part of this verse is not attributed to fear [but only the latter, “He is of age; ask him,” as stated] in ver. 23. ... we) Emphatic; in antithesis to aris, himself, which follows and is repeated more than once. ..."}],"24":[{"id":"henry.JHN.9.31-33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:31–33","href":"/jhn/9/#v31-henry","text":"v. 24","snippet":"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."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.31-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:31–33","href":"/jhn/9/#v31-bengel","text":"ver. 17, 24, 25","snippet":"sinners) The faith of the man increases: comp. ver. 17, 24, 25, “He is a prophet; whether He be a sinner, I know not: one thing I know, that whereas I was blind, now I see.’” ... the will) Whoever doeth the will of God, God doeth His will for him, when he prays. ... nothing, not …"},{"id":"westcott.JHN.3.2.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:2","href":"/jhn/3/#v2-westcott","text":"ix. 24","snippet":"Comp. ix. 24."},{"id":"westcott.JHN.9.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:29","href":"/jhn/9/#v29-westcott","text":"v. 24","snippet":"The claim to knowledge is repeated (v. 24) with a bitter emphasis."},{"id":"westcott.JHN.9.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:31","href":"/jhn/9/#v31-westcott","text":"vv. 24, 29","snippet":"The simple verb ... is contrasted with the strong personal affirmation in vv. 24, 29 ...."}],"25":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.31-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:31–33","href":"/jhn/9/#v31-bengel","text":"ver. 17, 24, 25","snippet":"sinners) The faith of the man increases: comp. ver. 17, 24, 25, “He is a prophet; whether He be a sinner, I know not: one thing I know, that whereas I was blind, now I see.’” ... the will) Whoever doeth the will of God, God doeth His will for him, when he prays. ... nothing, not …"},{"id":"westcott.JHN.13.33.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:33","href":"/jhn/13/#v33-westcott","text":"ix. 19, 25","snippet":"Comp. ix. 19, 25 (aprt), 21 (vvv), and see also xiii. 7, xvi. 12, 31? ..."}],"26":[{"id":"henry.JHN.9.25.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:25","href":"/jhn/9/#v25-henry","text":"v. 26","snippet":"[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?"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:10","href":"/jhn/9/#v10-westcott","text":"vv. 15, 19, 26","snippet":"Comp. vv. 15, 19, 26."},{"id":"westcott.JHN.9.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:21","href":"/jhn/9/#v21-westcott","text":"vv. 10, 15, 19, 26","snippet":"But how... as in vv. 10, 15, 19, 26."}],"27":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:15","href":"/jhn/9/#v15-westcott","text":"v. 27","snippet":"The answer is more curt than before (v. 11); and there is already something of impatience in the tone of it, which breaks out afterwards, v. 27."}],"28":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"29":[{"id":"chrysostom.JHN.1.46-47.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:46–47","href":"/jhn/1/#v46-chrysostom","text":"c. ix. 29","snippet":"( c. ix. 29."},{"id":"chrysostom.JHN.7.20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:20","href":"/jhn/7/#v20-chrysostom","text":"c. ix. 29","snippet":"For because they said, “God spake to Moses, but as for this fellow we know not whence he is” ( c. ix. 29 ), He showeth that they were insulting Moses as well as Himself, for Moses gave them the Law, and they obeyed it not."},{"id":"chrysostom.JHN.7.27.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:27","href":"/jhn/7/#v27-chrysostom","text":"c. ix. 29","snippet":"( c. ix. 29."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.7.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:27","href":"/jhn/7/#v27-bengel","text":"ix. 29","snippet":"Ch. ix. 29, We know that God spake unto Moses, but as for this fellow, we know not from whence He is."},{"id":"bengel.JHN.9.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:30","href":"/jhn/9/#v30-bengel","text":"ver. 29","snippet":"Vers.] yap, such being the case [videlicet], at times adds a graceful effect to a ... a.marvellous thing) Answering to we know not, ver. 29."},{"id":"westcott.JHN.9.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:31","href":"/jhn/9/#v31-westcott","text":"vv. 24, 29","snippet":"The simple verb ... is contrasted with the strong personal affirmation in vv. 24, 29 ...."}],"30":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:34","href":"/jhn/9/#v34-bengel","text":"ver. 30","snippet":"in sins) They upbraid him with his former blindness: ver. 2, “ Who did sin, this man, or his parents, that he was born blind ?” ... teach) Indeed his words, from ver. 30 to 33, form an excellent sermon. ... they cast him out) as being a Christian: ver. 22, “ The Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue."}],"31":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:6","href":"/jhn/9/#v6-bengel","text":"ver. 31","snippet":"Jesus also prayed, ver. 31, “If any man be a worshipper of God, and doeth His will, him He heareth.” ... , clay) Clean spittle, mixed with clean dust, was a clean medicine."},{"id":"bengel.JHN.9.13-17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:13–17","href":"/jhn/9/#v13-bengel","text":"ver. 31","snippet":"… i.e. from God, ver. 16, “This man is not from God,” 33; ch. i. 6, “There was a man sent from God,” etc. ; John iii. 2, “ We know that Thou art a teacher come from God” [Jesus had prayed in undertaking the cure, ver. 31: and from that circumstance the blind man had come to know the close intimacy subsisting between Jesus and God.—V."}],"32":[{"id":"chrysostom.JHN.9.1-2.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:1–2","href":"/jhn/9/#v1-chrysostom","text":"Ver. 32","snippet":"( Ver. 32."},{"id":"chrysostom.JHN.15.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 15:24","href":"/jhn/15/#v24-chrysostom","text":"c. ix. 32","snippet":"… of this they themselves are witnesses, speaking in this way; “It was never so seen in Israel” ( Matt. ix. 33 ); and, “Since the world began was it not heard that any man opened the eyes of one that was born blind” ( c. ix. 32 ); and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond thought."},{"id":"henry.JHN.9.31.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:31","href":"/jhn/9/#v31-henry","text":"ch. ix. 31, 32","snippet":"… 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."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"33":[{"id":"chrysostom.JHN.9.25.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:25","href":"/jhn/9/#v25-chrysostom","text":"ver. 33","snippet":"Since if after many words when the blind man said, “Except this were a righteous man he could not do such miracles” ( ver. 33 ), they were so enraged as to reply, “Thou wast altogether born in sin, and dost thou teach us?” what would they not have said, if he had spoken so from the beginning; what would they not have done?"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:30","href":"/jhn/9/#v30-bengel","text":"ver. 33","snippet":"To be ignorant and to wonder, are closely allied. ... whence) namely, from God: ver. 33, “If a man were not of God he could do nothing :” ver. 16, “ This man is not of God.”?"}],"34":[{"id":"henry.JHN.9.2.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:2","href":"/jhn/9/#v2-henry","text":"v. 34","snippet":"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."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:35","href":"/jhn/9/#v35-westcott","text":"v. 34","snippet":"Dost thou believe on the Son of God (man) ?] The emphasis of the pronoun is remarkable, and may be contrasted with v. 34."}],"35":[{"id":"chrysostom.JHN.9.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:24","href":"/jhn/9/#v24-chrysostom","text":"ver. 35","snippet":"( ver. 35 ), that thou mayest learn that this is “to give glory to God."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"ryle.JHN.10.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:22","href":"/jhn/10/#v22-ryle","text":"John ix. 35","snippet":"From chap. vii. 2, where we are told it was the feast of tabernacles, the narrative runs on at first sight continuously ; yet if we look at John ix. 35, there must have been one break of time. — If there was any interval before the verse we are now considering, I think it must have been very short."}],"36":[{"id":"henry.JHN.5.13.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:13","href":"/jhn/5/#v13-henry","text":"ch. ix. 36","snippet":"This man, being unacquainted with Christ, could not actually believe in him for a cure; but Christ knew the dispositions of his soul, and suited his favours to them, as to the blind man in a like case, ch. ix. 36."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"37":[{"id":"chrysostom.JHN.10.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:24","href":"/jhn/10/#v24-chrysostom","text":"c. ix. 37","snippet":"( c. ix. 37."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.4.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:26","href":"/jhn/4/#v26-westcott","text":"ix. 37","snippet":"Comp. ix. 37, note."},{"id":"westcott.JHN.6.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:36","href":"/jhn/6/#v36-westcott","text":"ix. 37","snippet":"Comp. ix. 37."},{"id":"westcott.JHN.9.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:28","href":"/jhn/9/#v28-westcott","text":"vv. 13, 37","snippet":"Comp. vv. 13, 37."}],"38":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.9.13-34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:13–34","href":"/jhn/9/#v13-westcott","text":"v. 38","snippet":"(acceptance of discipleship~)\\ and finally he openly confesses Christ, v. 38."}],"39":[{"id":"chrysostom.JHN.9.3.3","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:3","href":"/jhn/9/#v3-chrysostom","text":"ver. 39","snippet":"… at all expressive of cause, but relates to the consequence of the miracle; as when He saith, “For judgment I am come into this world, that they which see not might see, and that they which see might be made blind” ( ver. 39 ); and yet it was not for this He came, that those who saw might be made blind."},{"id":"chrysostom.JHN.9.34.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:34","href":"/jhn/9/#v34-chrysostom","text":"c. ix. 39","snippet":"( c. ix. 39."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.8.22-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:22–23","href":"/jhn/8/#v22-bengel","text":"ix. 39","snippet":"I) He shows whence He is, and hath come, and whither He is about to go; from the world to the Father. ... of this) By this being added. it is shown that there is also another world: ch. ix. 39, “ For judgment I am come into this world.”"},{"id":"ryle.JHN.12.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:31","href":"/jhn/12/#v31-ryle","text":"John ix. 39","snippet":"(Compare John ix. 39."},{"id":"westcott.JHN.1.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:11","href":"/jhn/1/#v11-westcott","text":"ix. 39","snippet":"Comp. ix. 39."},{"id":"westcott.JHN.3.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:19","href":"/jhn/3/#v19-westcott","text":"ix. 39","snippet":"Comp. ix. 39, note."},{"id":"westcott.JHN.18.37.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:37","href":"/jhn/18/#v37-westcott","text":"ix. 39","snippet":"The first marks the entrance upon a new form of being, the second defines the sphere of the Lord's mission (comp. ix. 39, note)."}],"40":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ix. 40","snippet":"verily) These words are in close connection with those ‘that precede; for the xii, ver. 6, “they understood not what things they were which He spake,” tag reference to ch. ix. 40, “ The Pharisees—heard these words, and said, Are we blind also?"}],"41":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. ix.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.9.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:22–24","href":"/jhn/9/#v22-bengel","text":"ver. 41","snippet":"… ... we know) They attempt to prepossess and move him, as an unlearned man, by the weight of their authority, that he should call Jesus a sinner, and not avow Him as the Son of God [We see, say they ; comp. ver. 41 (Now ye say, We see).— V. ... a sinner) ver. 16, “This man is not of God, because he keepeth not the Sabbath day.”"},{"id":"bengel.JHN.10.6-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:6–8","href":"/jhn/10/#v6-bengel","text":"ix. 41","snippet":"they understood not) Thus they might have perceived, that they were blind; ch. ix. 41, “ Now ye say, We see; therefore your sin remaineth.” ... the door) Christ is both the Door, and the Shepherd, and our All: there is none else. ... of the sheep) to the sheep. ... as many as have come) are, in the …"},{"id":"ryle.JHN.15.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 15:22","href":"/jhn/15/#v22-ryle","text":"John ix. 41","snippet":"(Compare John ix. 41."},{"id":"westcott.JHN.15.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:22","href":"/jhn/15/#v22-westcott","text":"ix. 41","snippet":"Comp. ix. 41."}]}}